Skip to main content

Full text of "The practical sabbatarian : or, Sabbath-holiness crowned with superlative happiness"

See other formats



£ WW ttbtOlityto; 






sJj/u^) (At n. f / 













superlative Happnefs. 

By John Wells, Minifter of -the Gofpei 


Ifa. Lvi. 2, 

BlefTed is the man that doth this, and .the Son of man that 
layethholdoniti that keepeth the Sabbath from pollu- 
ting it, and keepeth his hand from doing any evil, 

Nobis Chrifliank non congruunt ludi diebm fefiisjudi nofiri effe 
debentfacr* cantioms, verbidivmikaiones,£grotorHmvi- 
fitatiows, affiiaorum confolatioms ^anUtum Mentatie- 
nes , &c. Zanch. in ColoC 

LONDON, Printed 1668. 



1803. ' 

fflrtyfp $ $$ ^$ £^$$ ^ $ $.$$ $ $ ^'$> § $ ff' $4" $ $ % i 'j"^^ ^ ^ 

To the Right Worfliipful 


With his Eminently 

PIOUS lad Y> 

j£*jfoi ffe#x wifheth all Happinefs here, 
and to ETEEVNITY. 

AUtch Honoured: 

| Hat the faered day of God 
mould run the gantlet , 
and feel the ftripes of ma- 
ny malepert adversaries., is 
not miraculous j but that thefe enemies 
of Gods bleffedday mould be reduced 
under no Head, and caft into no fredi- 
o^^ x -this accents the wonder ; that 
Ebion a primitive Heretick with his 
Complices mould rob the Lords day 
oiamoityofitf Honour } making two 

A 2 Sab- 

TbeEpiftle Dedicatory. 

Sabbaths every week,retaining both the 
Jewifh and thtChrifiianSabbathli^t 
Turrecremata, a politick School-man, 
fhould rob the Lords day of its Autho- 
rity, and fatten it only upon a Canoni- 
cal Law, that others or latter times 
fhould rob this blefTed day ofksfolem- 
nity, giving way to Sports and Senfe- 
pleafing Recreations upon this holy 
feafbn ; that another fort with their 
Confederates fhould rob the Lords 
day of ksfite andfofition ^rebounding it 
back again to the laftday of the week, 
and fo put a fewifo brand upon the 
Lords day ; nay,that fome in thefe dregs 
of time fhould oppofe the very Being 
of the Lords day, and flucf^up all Sab- 
bath shy the roots, and confidently, if 
not impudently affirme, that every 
dayisa, Chriflian Sabbath ; this is mat- 
ter of amazement; we may truly ad- 

The Epijile Dedicatory, 

mire that allvarieties ftiould troup to- 
gether to fight againfi: the day of God; 
onely this consideration may a little 
break the force of the wonder;, if holi- 
ness which is the impreilion of Gods 
Spirit meet withaconftant and violent 
perfecution/tis'notmuch marvel if the 
Sabbath, the genuine promoter of ho- 
lineis meet with the fame dealing. In- 
deed in the Primitive times of the 
Church j thofe Halcyon dayes of the 
GofpeL, The Lords day, like the be- 
loved Dilciple, lay in the hofom ; we find 
Ignatius calling it the Queen of dayes ,&^l' 
andfb fetting a Crown upon its Head; *S|Sr 
Athanajim making it thtfirfi of dayes, S" 
the beginning of a new world; fufiin t&'^Ts 
Martyr giving us the feveral Branches aaXepw. 
and methods of its {acred Solemnizati- 
on, and mews us howexaU the Primi- 
tive Christians were in thefeveral du- 

The Epijile Dedicatory 

f c ^ Sc 2 ^; dc ties and fervices of it; the incompara- 
ble Augufiine lays us down the true and 
pregnant reafbn of its rife and inftituti- 
on; and Ambrofe tells us flatly, that 
Cbrifis Ivefurre&ion was a real confe- 
cration of this Holy day for weekly and 
divine worfhip. I need not mention 
what Tertullian {peaks of the Holy 
Difiourfes the Primitive Chriftians 
ufedupon this day; nor what Clemens 
Komanus faith, of the devout prayers 
and accurate attentions ufed by the 
Profeflbrsof the firft times onthisHo- 
lyFeftival ; nor yet of the great frebe- 
mtnences given by H Jerome to this blef 
fed feafbn ; that day a lone faith Hierome, 

Ambr tom x ® t ^ >e one T ro ] )er Lords day , and better 
i :i 47. *w- then allotber common dayes, and tben all 

tbe Festival dayes, New moons , and 
Tert a i Apo'. S abb at hs of Mofes bis Law. And fhould 

wecaftour eye upon what Cbryfifiom 


The Epijile Dedicatory. 

Clem. Rom; 

hath written in his fifth Homily upon 
.Matthew ; how unwearied the Chri- 
stians of thole times were in the holy 
duties of Gods day ; how their Devo- 
tion was a full and a conftant ftream; 
w 7 e mould then conclude ^thax. the Lords 
day hath had its Heralds to proclaim Uc sp- 
its glory, as well as its Detractors to de- 
cry its iblemnity. Thus the Chriitian 
Sabbath hath travelled in the Wilder- 
nesofthis life under the pillar ofa cloud, 
and a pillar of fire; and as it hath its 
enemies tooppok it, fo likewile its Se~ ^ adEu4 
conds to defend it. That which hath M w 
c*/? tfjpf upon this bleffed day in thefe^ t 5 h ; n 
latter dayes of the world, is not fo 
much Errour as Trofhanenefs ; Gods 
day hath not fufferedfo much (yet too 
much) by the blafts of Opinion , as by 
the blaekneli of of en frophanation : conca. ?n S ; 

Were we but fenfible of the groans of &m 

5 4 ta. 


The Efijik Dedicatory. 

the Council of Prague ; how thofe 
conveened there, bemoaned the pro- 
phanationofGods Holy day ; or had 
hSuOH? we heard the fighs of the Synod at Don, 
how they lamented this evil , and with 
what pathetical language they impor- 
tuned the petitioning of Magiftrates for 
the redrefs of this great evil ; nay, were 
we lenfibleof the mournful expreflions 
«imiec.cora- of many worthy and learned Divines of 
££. in the Reformed Churches, when their 
Pens teemed more to drop Tearts, 
Theouoc then /»^ we could not but be much af- 
lH ' fettedrnd imprefled : Nay, mould we 
take a nearer Profpe&,and take notice 
of the prodigious vanities, and great 
impieties which are a&ed on Gods Ho~ 
ly day here at home in our own Nati- 
dc°M Cl1 ' on ^ trem kling may juftly feize upon us. 
Now to putfomeftopto this finful In- 
undation, is the defign of this Treatife, 


Chemnit. ex 



r-— ■ — ■ ■ ...... i . .I 

TheEpiJile Dedicatory. 

which (Much Honoured') (heifers it felf 
under the Prote&ion of your Patro- 
nage: The promoting of Sabbath-ho- 
linelshath been the care of Court s^and 
the zzAofi. Councils, and the Vindica- 
tion of that Eminent Piece of Piety 
hath been written not only with Pens, ', 
but mthScepters. Sabbath-holinefs is 
the glory of Princes ; Conjlantines Edict 5©££? 
for the ftricl: obfervation of the Lords " ni 
day, is recorded by Eufebius as a Piece EJj^J?- 
of Memorable Piety. Sabbath-holi- 
nefe is the fylendour of Nobles. Nebe- 
miahs zeal for Gods blefled Sabbath 
is recorded not by the Hiflorian, but by 
the Sprit, and made part of Gods ia- 
cred Word. Sabbath-holinefs is the 
richeft field in the Gentlemans Efcu- 
cheon. Mr, Bruens piety man exem- Mt Glark . n 
plary obfervation of Gods Holy day £2f2S* 
is tranfmitted by a faithful Pen to fu- "'• Dod 

B ture 


The Lpijlle Dedicatory. 

ture times, as an Emblem of his perpe- 
tual honour. Sabbath-holinefs is not on- 
ly the duty, but the dignity of a Mini- 
fler; the rare and .drift- obiervance of - 
Gods; Holy day, by tho mod pious 
Mr. Dod is let down in the Hiftory of 
his Life, as a fair Copy for future fuc- 
ceilions to write after. Nay, Sabbath- 
holinefs is the honour of a people; Chry- 
HoSii. in 9 ' foftom hath left it upon record in one of 
his Homilies upon Genejzs^s the Crown 
of his people, that with unwearied pa~ 
tience, and unwonted alacrity they 
would wait upon his Miniftry upon 
the Lords day, and thought not the 
circuit of a Sabbatli too great a corn- 
pals, but fill'd up the time of it in holy 
Devotion. Indeed the Sabbath Crowns 
them who honour i t. Now, ( '-Moft Wor- 
thily Honour -ed^I mallmakeno Appli- 
cations ; what ; I could fay, is^better i een 


The Epijlle Dedicatory. 

inyourpra&ice, then in my Efiflle : Suf- 
fer me only to be your Remembrancer ; 
thofe who are moll: fpiritual., lie under 
the motions of tne Spirit, if you lee 
yourfefoes'm theGlafs of this 7 peatife, 
pardon me, if I hold the Glais., and let 
not my fervice be my offence. Thus Ephl " 
commending your felves., your wor- 
thy Family^ and this Tra& (luch as it 
is) to the grace of him who worfythaW Eph ' 3 ' 
things forus.andinus , Iremain 



Tour faithful Servant in the 

John Wells. 

b2 TO 




Courteous Reader, 

IT may be the Subjeft here handled may 
not pleafe thy Palate^ becaufe it is not 
forne Pvarity. Common Dijhes move 
quiet than pleafe, and gratijie Necefli- 
charitverga ty wore than Dcfire. We are not fo fond of the 
*&m» eadem j-jerbs as of the Flowers of the Garden-, ofthofe 
<uicat;Amor Plants which are to be put in the rot, as of 
t"Tdlum7b' thofe which are to lie in the bofom. Reader, 
252r£. ** tbefirft cafiofthy eye upon this Book, when- 
Ala P- thou feeji the Sabbath to be the Theam of it, 
thou wilt happily be apt to conclude , Nihil di- 
&um, quod nondi&um prius, Nothing can 
be more faid, than what hath been faid be- 
fore : And to what pnrpofe fbould I furvey 
an old Work in a new Edition ? An ancient 
per f on is little mended in his beauty , bypuU 
ting on a new Suit of Apparel. The Sabbath 


To the Reader. 


hath been often difcufled by the Pens of Learn- 
ed men : Nay, the Reft of God hath had littl e 
Reft from Men ; there hath beenfo many TraBs 
and jfreatifes about it. Now to take away this 
pretended Surfeit, and fo to bring the Reader 
to an Appetite. 

It is anfwered firft, That moft TraSts upon 
the Sabbath have been Polemical, they have Mr. war. 
been the jars and digladiations of Divines ; Mr c and , 
fome contending whether the laft or the fir ft day 
of the weeh^ be our Sabbath , fome ftHving 
whether the whole day be to be given to God $ Mr - L ^ 
or only part, and the reft may be fpent in cor- Mr. Byf. 
poral RefrefhmentSyOr delightful Recreations ? 
Other Controverfies are ftarted and handled, 
whether the Lords day be bottomed upon Eo Mr ' Ab - 
clefiaftical , or Divine Authority ? Whether 
the Sabbath was fir ft founded in Paradife, or 
upon Mount Sinai in the fir ft delivery of the 
Decalogue ? Whether we muft begin the 
Sabbath in the Evening on the Saturday, or 
early on the Morning on the Lords day ? &c. 
Thefe and the like Polemicks have for the 
moft part filled thofe Pages which have been 
written upon the Sabbath : Now broken firings 
ma\\e no muftckjn the Ears of the people, Theo* 


To the Reader. 

logical Debates are Jitter for the Schools than 
the Vulgar, Pro & con more difcjuict than fa- 
tisfie the ordinary Reader. 
2. Many have written upon the Sabbath occa- 

sionally-, as that Subjed hath been brought in 
among others in their Volumes, deftgned to 
Mr.a f om more comprehensive purpofe : Many 
Mr. Thom. have fpent [owe leaves upon the Sabbath by 
the bye: the Sabbath hath been the Branch, 
not the Tree, the Flower, not the Garden \ 
It hath onely taken up fome inconfiderable part 
of the work^ which they have expo fed to the 
Worlds view. Now occasional Diverfion* 
can put no Naufea upon full Treatifes, no wore 
than the putting of a Flag into a Cockboat tan 
ft op the building of* Ship. 

'there are fome who have written upon the 
3- Sabbath dotirinally, without any application 
Mr.G*. to Confcience ; the principal deftgn of thefe 
pr.B. Writings hath been to inform the Judgment, 

and fettle the Mind h Conduct hath been more 
aimed at, than Converfation % and Opinion 
more confulted than manners. The end of 
thefe Booi\s hath been rather to preferve ns 
/$?/// Errour, than prophanencfc, jfm;* miftake 
than mifcarriage. 


ftr. Walk. 


To the Reader, 

Now Reader, the defiene of the cnfuincr £.•'«*«*/*-«* 

.-. • r • trr r n i r • - . ° Rex in ce11m 

Treadle is different from all theje , zf aim js wmLm, in- 
more at the Heart /&d/z f/.;e Head, at our pra- Xj^» -* 
dice fWd/: Mr judgment, *> *y wore for re- ITZi'&m 
formation than information. The defigne of^ ecalkem 
this Trade k, to be aMunduBion to lead us to mini. 
a right keeping of a Sabbath ^ how to con- Del Rl °* 
verfe with God, and banquet with Jefus up- 
on his own day , how to [fend the Lords day 
exactly according to the Lords will. This 
TraSiJhoots at Confcience^ ifpojjible to wound 
it for Sabbath-fin, and to win it to §abbaih-ho** 
linefs : It is an Alarm, rather than an Afte- 
risk, to callm to thefanciity ofaSabbath, than 
to point at the Critieifms bfit^or its bare know- 
ledge* Other Treatifes have vindicated the 
Sabbath from falfe gloiTes; this prejfetb the 
Sabbath upon Chrijiian pra&ices^ and is put out 
•to bear teitimony againfi the fcandalous abu*. 
fes of that f acred and heavenly Day. 
But fuppofing there Jhould be fome coinciden- 4 , 
cy with former TraSis in thisprefent Treatife^ 
as oftentimes there is a ftmilitnde in PiSiures^ 
when they are drawn for federal perfons } yet 
Courteous Reader, let it not be impertinent^ 
that I Jhould be thy Remembrancer ; the Apo- 


To the Keader 

Phil. 31. fifo p au l writes the fame th ngs to the Philip. 
Apofioim e* pians which rv ere before fuggetted to them, and 
USSSulH he faith, It was not grievous to him, but fafe 
<*uticres 9 et f or t l )e m. Philip of Macedon had an Officer 

miores a pen- r .»/• v v7 ^ 

€ui*,etfch*c on pur poje, to mind him every Noon at Pinner 
luhefrnec of his death and mortality \ the fame Meffage 
^zanch. did imprefs, not naufedte him: things of con- 
cernment are never too much riveted upon m \ 
tion> Sabbath-holineff is not onely our obe- 
dience, but our mtereft 5 not onely conforms to 
God, but concerns our precious and immortal 
Eccktl2,u ' fouls. And it is to beobferved,theNailis 
faftned^y the Majier of the Affemblies : afer- 
jyant may bring it, but the MaUer mufl faftcn 
it j the fame things, if fpiritual>may y\z&{e,but 
not naufeate a gracious foul. 
5. Tihe general prophanenefs which at this 

Fjcit indigna- ^ a ) ca fl s * blacky veil upon the face of Gods 
no vcrfm. Ueffed Sabbath, calls for fome to pluchjt off, and 
rend it : deep wounds muji have the more 
Balm to heal them, and the more Vinegar to 
wafb them. Sometimes the Times, as well as 
Theams , find worh^ and employment for the Pen : what Pages doth devout Salvian fpend 
Pfovid. j n ex claming againji the Impieties of thofe 
times he lived in ? Nay, the very Heathen 


To the Reader. 

Poets turned Saty rifts when the times turned f^^f; 
fcandalous. Let it be no offence, that the An* r*«-«r«w 
thor deplores a prophaned Sabbath, and con- ejp, aiiyxk ) 
tributes his two mites to its reformation 5 ZtrTtJgX 
Quistaliafandotemperet a lacrymis? When^ uymt 
Gods Sabbath is covered with pollution, let it 
not feem ftrange, if Gods Minifters are filled 
with lamentation, and put their teats in Print. 
The prophanation of Gods Day calls , not onely 
for Preaching, but Writing tofuppreflit; and % 
not onely for the iMagiftrates fwoxd (which 
may it be weilded to that holy pnrpofe ) but 
the Minifters Pen. 

Nay , frppofe the Materials which may be 6, 
met with in this enfuing Treatife, be found ly- 
ing on the ground in fome other Volume, or 
Traffs j let not tfje Author be faid to have bea- 
ten the Air, if he have picked them up, and put 
them together for fpiritual edification : 'The coypw&cie- 
building of a houfe of ft one, requires not onely ^J^ff* 

the Quarry, but the Mafon ; the drawing vf^fi mem 
the Pi6itire ft a%ds in need not onely of the Co* divtfum, la 
lows Jmt of the Pencil and the Painter. It UjpfJZ'aai- 
the rpi)i the fpirit fitly to joy n together ^J C0Y $' m - 

the whole BodydfChriJi, as the Apofile notes % 
Ephef. 4. 1 5. And if the Author hath onely 

C 4 added 

To the Reader. 

added method to matter, and hath brought but 
[owe tackj and loops to this Tabernacle work^, 
and hath put the fcattered links into one Chain, 
let it not be deemed a fuperfuity. 

Nor can it eafily be conceived, that the large 
Field of the Sabbath hath been fo enclosed by 
former labours, but fomepart yet may remain to 
be hedged in ', and if there be fome gleanings 
left after the Barveji, it is worth the Authors 
pains to gather them up y and make Bread of 
them to feed invaluable fouls ^ as he f aid, facile 
eft, it is an eaue thing -, fo it may be [aid, uti- 
le eft inventis addere, it is a very profitable 
things? add to what is already found out : It 
is not a dejpicab/e worh^ to takg notice of others 
ef capes , and to fll up the vacancies where 
they are difcerned : Volumes are as Ponds, 
not a* Springs, they do not overflow ^ they are 
capable of a fupplement. If any more Ore 
be digged out of the Mine, which formerly 
was not efpied, let the Juthor in this be par- 

One thing more may be added, The Au- 
thor prefumes, Books on the Sabbath are more 
in Scholars ftudies, than the peoples hands ; he 
doth not take notice, that this fubjed is trite 


To the Reader, 

and worn by the perufals of the Vulgar, he 
think* no folemn fub)e<5fc in Divinity is more 
unknown to common Capacities } his little 
experience cannot finde the people to be much 

- verfed in Volumes of this nature, nor can he 
obferve their tra&, that they have travelled 
this way : It may be 3 many have met with the 
Sabbath as it is laid clown in the fourth Com- 
mandement, one of Gods Ten words, but as it; 4. 
76 unfolded and applied in # pra£Hcal Tread fe ; 

this feldom falls in the way of the peoples 
travel, Therefore , Courteous Reader, ac- 
cept of the tender of this enfuing Tra& 5 which 
is heartily levelled at thy fouls good , Andre- 
member the feafon when it is put into thy 
hands, v z, When the § abb ath of the Lord 
lies under much contempt, derifton, and pro- 

- phanation. But as the Frophet was pulled 
out of a clarh^ and deep Dungeon by caf clouts 
and rotten raggs that onely feem ft for the 
Dunghil, Jer. 3$. 1 1 , 1:2, * 3. So if the Fa- 2 cor. i, 3, 
t her of tnercies Jball gracioufly pleafe 5 that 
this enfuing TrzStjhall be any means to draw 
Sabbaths out of thofe Dungeons of fcorn and 
abufe , into which they feem now to be caff, 
let the Lord have thepraife^ my foul pall have 


To the Reader. 

the comfort^ the Reader fhall enjoy the Benefit, 
Gods holy Day its jujl Vindication ; which 
that the "Lord may mercif ally vouch fafe^ and 
that much fuccefs may crown this weak En- 
deavour , fhall be the rncejfant and earneji 
prayer of y 


Thy real and true Servant 

John Wells, 





ISAIAH 58. Chap. 13, 14* Verfes. 
If thou turn away thy foot from the Sabbath, from doingthy 
pleafure on my Holy Day, andcaUthe Sabbath a delight, the 
holy of the Lord, honourable, andfhalt honour him, not do- 
ing thine own wayes, nor finding thine own pleafure, nor 
jpeakjng thine own words : 

Jbenjhalt 'thou delight thy fe If in the Lord, and I will caufe 
thee to ride upon the high places of the Earth, and feed thee 
with the heritage of Jacob thy Father : for the mouth of the 
Lord bath jpokgn it. 

CHAP. & 

An Introduction to the Text. 

N this Cnapter we have God unmasking and 
reproving the J ewes Hyprocrifie in their 
worfhip and holy Services i indeed in the 
former Chapter, the Lord had by his Pro- 
phet fore-told, that the penitent and the 
upright of the J ewes mould return from the 
-Captivity , their Chains mould be knock't off, and their 
Captivity lhould be turned as Rivers in the South, as the 

B • Pfalmili 

The Pra&ical Sabbatarian. 

fial. \%6, 4. Pfaimifi fpeaks \ but as for the wicked, no peace mould be 
to them, the 21 Verje of the former Chapter, tempeft and 
tumult fhall be their Companions, and they (hall be tofTed 
continually from one calamity to another : Now the wic- 
ked and hypocritical Jews, fuppofing that the obfervation 
of Dayes, their frequenting of Ordinances, their waiting, 
on Solemnities, would rec6ncile them to God again, and 
make up the breach their fins had caufed 1 they fet upon 
this defign, and m'ukiply -their duties, as raft as they did 
their fins, none Co often on their knees as themfelves •> they 
ply Goci with Ceremonials, ro make amends for their neg- 
ledt of Morals j and becauie they were irreligious in their 
practices, they will be over -religions in their Obiervations : 
But God in this Chapter where the Text lyes, unravels 
their folly, and difcovets their vanity \ Alas, it is not the* 
outward Worfhip, or the external attendance on an Ordi- 
nance, can either paciiie the anger, or procure the favour of 
God, no more then a painted Cloud can diffolve into rain, 
or the fign of the Sun call forth refrefhing beams. Duties 
which are the produces of hypocrilie, onely the ihining of 
that paint , they may provoke, but not put out wrath, may 
inflame, but not quench' that tire. So that in this Chapter 
we find God uttering his complaints againft thefe painted 
hypocrites, thefe earlier Pbarifees, who vainly dreamed to 
take off the edge of Gods fury by an over-plus of Service, 
when by thefe imooth pretences they onely brought Oyl to 
make the rire of his Wrath to burn with a greater flame : 
But yet this Chapter ihall not be fhut up without the allay 
of two fweet promifes, the rirft made to Charity , the beftof 
duties, 10, 11. Verjes j the fecond made to a Holy Obferva- 
tion of the Sabbath^ the bell of dayes, Verfe 13, 14. • And 
thus much may ferve as anunuduftion to lead you to the 

C HA P. 

The Tragical Sabbatarian. 

C H A P. I 3U 

The Explication of the Text, 

IN the Text we have two remarkable Parts : 
An Eminent Duty enjoyned; Duties they are the Cords * • 

of a man^ to ufc the Prophets Phrafe, by which we are H "' 4 ' 
fweetiy drawn nearer to God, tiiey are our Travel to- B „ fo 
wards 1 Canaan : While we srre in a way or duty, we are in via a( m e ^ 
our way to the Kingdome. Holy Duties are our fpiri- num. 
tual intercourse, our traffique with Heaven : andfucb a duty 
is enjoyned in the Text. 

A Precious promiie entailed on the accomplifning and 2. 

right acting of .this auty, and indeed God doth not ufually 
fend our duties Cwhen duly performed) empty away. Du- 
ties Evangelically acted, they are like NoabsDovc with the Gen - 8 « Ir * 
branch in her mouth > like Benjamins fack with the filver * Gcn< 44 ' 2, 
Qip in the top of. it. God -will not leave unrewarded the 
fweat of the loul. But of thefe in their order. 

For t'hCcDutyitfel^ in the whole of it, is a fpiritual 
pbfervatlon of the Sabbath. The Sabbath day, as God or- 
dained it tor his own Ke/r, ib it mult be obferved for, his own 
Honour. The Sabbath is Gods by bis own Inititution, and by 
our fan&ihcation. : As we receive it from God, lb we mutt 
keep it to God. -But in the Text there are many branches 
fprouting from this common flock \ God directs us many 
waves, and in many methods, how toobferve his Sabbath ; 
and we will trace and open cheie Directions in an orderly 
progrtis and proceeding. Tiiefe Directions they are partly 
negative, and partly poiitive. 

Theft Negative Directions, call us from Came practices 
which are prohibited, and irom fome language which muft 
be retrained. 

Now there are four 'forts of actions wemuit beabitemious 
irom upon the Sabbat}^ or, to ipeak in Gofpel language, 
upon the Lords Day. 

C H A'" P. 

The PraBical Sabbatarian. 


Secular andfervile works utterly unlawfull on the 
Sabbath day. 
!. A Ccording to the Text, we mutt abftmiabaciionibK 
Secular aUiom -^"-* civilibus, font Civil Actions^ from the works of our 
tobe'forborn Callings, the Shop, and the Change- bufinefs muft be laid 
on the Sab- alide on a Sabbath i fo the Text, If thou turn away thy 
bath day; we ( 00t f rom t h e Sabbath, Naw Ala fide gives us the ge- 
wTuowAe nuine interpretation of that phrafe, Omne of us fervile , 
works of our quod pedibus fit, ant manibus, hie er at prohibitum j All ier~ 
Calling. vile works which the feet or hands accomplifh, is here pro- 

A l±$- hibited. Indeed the feet are quick and ready to profecute 
the gains of the World, and therefore here we are com- 
manded to keep our feet from being exercifed in fervile or 
£sod. 20.10. fecular imploymcnts on this Holy Day > not any work^mujl 
be done, faith God in the fourth Commandment , a Com- 
Exod. 31. 18. manc j m ent i n which we may-truly fty, digitus Dei, ,the 
Oc ola in *higer of God. We mud. not mingle the Week with the 
baric loam. ' Sabbath. Oecolampadius well defcants on this phrafe in 
Judas Mac- the Text, Si quitquam rerum tuarum in Sabbatho , if thou 
ehab. haft appointed to do any of thy works upon the Sabbath, 

We ^ and (halt draw thy foot away from the Sabbath, intermi- 
froroalLfcr- ft ri * illlic * °? m T r0 P er Sabbathum, that is, (halt intermit 
vile work, and lay alide that work for the Sabbath-fake , hecaufe of 
rhat having the Sabbath, in remembrance of the Sabbath, then thou 
no work of (halt fan&iiie the Sabbath, for fuch a Sabbath is accepta- 
c-ur own, we ^ t ^^ W hat(oever wor k we nave p Urpo fed, we mult 
maybewnol» . • , . J, r r . r r , . 7 . _ 

jy ta^ei, up break it oit, and turn our teet trom it upon a Sabbath. One 

with Gods well obflrves, that Judas Maccbabxiu, whom God railed 

work, that he U p f or the defence of his People againtf the Tyranny of 

way fpeak Antiochus, that he having a ereat Victory againlt Nicanor 
with us, and , j .- ;;« . & & , r i • i r i 

reveal hirofelf and his Holt, and putting to the iword nine thouland, 

fully and fa- and dialing away the reft the day before the Sabbath \ af- 

xniliarly to us, ter that they had gathered the fpoyle together, they did 

wher! the reft u P on the ' Sabbath > and P raifed God tor the Vi^ory i 
get alone*/ and a ^ ter tb e Sabbath was paft, then they took order for 
:.krp.p,§4. the 

The Pra&ical Sabbatarian, 

the dividing oft he fpoyle. indeed fhould we labour upon Prohibstwopw 
the Sabbath day, this would breed confufion, and confound "#ura,fdl; 
Gods day with ours : we labour fix dayes, and ihould we y£'*. e ' m ~, 
labour on the feventh, where is the diftin&ion ? this is to ' boriofajqu*- 
mingle light and darknefs, and to abolifh the Sabbath, ftuoJiai,k? or- 
name and thing. The Sabbath is the Souls Monopoly ; then dinar ium t turn 
we mull not labour with our hands, but with our hearts, F"f f " w ' tum 
and not feek the gains of the Earth, but the Kingdome of Tuaprlh^ra 
Heavens we mult not then follow our Callings, but our faint infefi* 
Chrift. Mary MagdaUn, and Mary the Mother oi James, alUsfoknniori- 
would not prepare odours to annoint Chrifts body when he ***• 
was dead on the Sabbath day, but relied that day, leaii \V*~** }" 8 ' 
while they went about to Embalm his body, they might in- ^um. 28. i£, 
deed eclipfebi* Glory. On this day Phyficians.muft not ftu- mdid magii 
dy Galen, nor Phiiofbphers Ariftotle, nor Mathematicians SaUatho 9 
Archimedes, hat their delight. muft be in the Law of the j^i d * Frof J. 
Lord. The Sabbath isj'andum otium, a holy lea jure to pur- ^t^iu L 
fue Eternity. We rauft fo give reft to our bodies and our 
fouls upon this day, that, nothing trouble us s for here we 
muft take up that.of the FhiMophQT,Pojhilandumfeceffum, Totohocdie 
ut melius, intendam us , we muft have our repole, that we vacandum Pc» 
may the better intend, the great work of our fouls & and min0t 
therefore not onely worldly cares, but worldly buiineffes 
are forbidden, that fo our whole body may be at command 
to {erve God. It, is moft eminently remarkable, that we 
have in the Scriptures fix Commandments for the obfcrva- 
Xionofthtf Reft. 

In Exod. 16. '22. The Ifraelites were to ceafe from ga- u 
thering Manna on that day \ They were to gather a double 
meafure on the day before, that they might nor be diverted 
to gather any on the Sabbath day. On this day, you have 
werctftar #«i>»rf,merehandife for your fouls, wherein are bet- 
ter things then Manna to be gathered '■> Manna not like Co- j h. <5. 5^ 
r zander feed, Exod. 16.31. but Manna which is the feed of 1 Pet. 2. 3, 
the Word, which is able to fave our fouls. 

In Nehem. 13. ig 3 16, 17. Where holy Nehemiah forbids 2. 
allTraffiqueon the Sabbath days Indeed the Sabbath is 
the market-day for the Soul s Mr. Rogers ufcd to call it.) 


I he ici Ic ■ ' abb i\ :?>j,n 

out other marktfe on this dy, are hoc the (applies of 
prGv T inon," but ri ncran 'ton '■> in other merchandizing we 
ntaliin ttlth, but wrath. 

In Jo. ij. 22. FJkrrd mufl be no carriage of burthens on 
}' this a^y, C • ife ^i.-loymentsare black {pots upon the 

Ver n 2- k^ °^ a ^ jbt> *tr; 5 * l i3 moit uncouth and unleemiy that I 
fhbuld be tiring out my body, on that day which is given 
me for the fucngthnmg or. my loul. The Sabbath is not the 
bodies' Term, but the tbuls holy Vacation, it's confecra- 
ted leifure to look alter its bleifedneis. 

No not in harveji time mutt we labour on a Sabbath, 
when Nature it felf would go a gleaning, and be bufie with 
G^.4r. $6. fofepb to bring the grain into the itore-houfe i and al- 
T)eu*t\\Cfom though the uncertainty of the feafon-j the neceffity of the 
iifperfitiovem Commodity, and the fweetnefs of the grain, all plead for a 
a&mim%etM toleration in this matter, yet it muft not be, for the mouth 
\lmmvlTaBu- of the Lord hath fpoken it ,' £x^. 34.21. Nature , like 
rl^CalT /n -^^^roighi here fay, only (pare me in this things 2 King. 
Lor. 5.18. 'but Gods politive Law gives no diffenfation. 

. tf There mult be no journeying on this day * all our travels 

muil be'the travels of the mind •, our journey mult be to 

Canaan^ with our faces towards Sion : thus God expreily, 

Obj. Exod. 16. 29. And as tor the Objection of a Sabbath days 

journey, Ads 1. 12. 

To that it may be rcplyed, That the Text anfwers it felfi 
Sol for the diitance allowed to travel on the Sabbath is very 
(mall, no further then Mount Olhet from Jerufalem^ aniii- 
conirderable diitance : Learned men differ in the interpre- 
tation, but all agree in this, that it was a very finall di- 
Calv. inhmc fiance. Calvin iaith it was two miles, and of that judge- 
Locum. ment are - the molt of the Latin' Interpreters. Tremellim in 

AUfuamlum rffoc&jnriaa Paraphrafe readeth the Text thus , The -Mount 
[ uriSr ?J a ^l of: Olives which is near unto Jcrufakm, and is diitant from 
u .iitiones • xt about (even furlongs, that is not a mile * Andthat learn- 
&qrtfe&mi ed man obferves, that the J ews in their "Talmud with one 
Chemnit. content fay, that the fpace which it was lawful for a man to 
go upon the Sabbath was two tboufand Cubits or Spaces, 
Bcp. which make but one mile,and not two. And Beza very well 


The Practical Sabbatarian. 7 

notes, That all the Hebrews^ whofe teftimony is moft au- 
thentical in this cafe, make a Sabbath dayes journey only 
one mile. Jofephus^who was very well acquainted with the Jsfejjh. Amiy. 
place,counted Mount Olive but five furlongs from the City. Lib, 20. 
But to dilate no further, w T e .may conclude with holy Mr. 
Greenham^ That this journey was no farther then oiie 
might conveniently travel for fame holy purpofe, without 
hinderanceof the ordinary exercifes of this day, or without 
wearifomnefs either to body or mind, whereby he mould 
be unfitter for the Lords Wormip, or his own Duties. 

Not 10 much as to build Gods Houfe^ though of very great 6*. 
ufe, and great hafte of it, EaW. 31. 14, 15. a molt lignal 
Text,, compare it with the foregoing verfes 5 not any work 
is indulged, though Gods fioufe mould call for it. The 
Sabbath calls for Worjbip, not Wor^ for the Service of the 
Sanituary, not for the Bmldingofit. 

And now if the poor man mall bring his Plea, and urge Obj> 
the neceffities of his Condition, and that he cannot fpare 
the time of a Sabbath, but mult work upon that day to fa- 
tisfie the clamours and importunities of his family \ this 
Anfwer muft be put unto this Plea : 

Shall the Worm debate it with the Almighty > The Lord Sol. 
faith in Deut.'y. 14= -On the Sabbath thou jhalt not do any 1. 
worl\. Is not this to impeach the wifdome of the Law-gi- Deut* ?» r 4° 
ver, as if all cafes did not fall under his conlideration ? The 
Fourth Commandment is a Commandment overflowing 
with mercy ^ God confiders and compatfionates Children, 
Servants, and Strangers,' nay, the very Beails of the Field, 
the Oxe and the Afle > and the poor mans cafe mould not 
have been left out, had divine wifdome thought a difpen- 
fation necelTary '•> he mould have been left to his work^ as 
well as the (hanger left to bis reft. 

It is the bUfing of the Lord maizes Rich, as the wife man 2j 
fpeaks, Prov. 10.22. And what can entail this bleffing on Lev/25. 7,4. 
thee but obedience ? Thy Duty fhall moreprofper thy E- comp, with 
ftate then thy Wor\,\ Can It thou poilibly be endammag d by Verl - l8 > &- 
keeping of the Commandments, which Solomon makes the 20> a1, 
fum of ill Religion and Happmefs > Ecclef. 12. 13. To 


& The jt 'ra&ical Sabbatarian. 

which the Pfalmift fully accords,?/*/. 19. 1 1. The belt way 
to till thy Crufe, is to tultill Gods Commands. Godlinel< 
1 Tim. 4. 8. hath the prcmife of the things of this life, 

3. To diibbcy the Command in working on a Sabbath, is 
the only method to drive thee to greater exigence. Difobe- 

Prov. 23. 21. dience, like intemperance, lhall cloath thee with rags : Pro- 

phanation of the Sabbath will be a certain moth in the little 

thou enjoyeft. 

This is to rill thy bag," not with Coyne, but with Curies i 
Prov. 24, 20. Arid as the wife. man, There Jhall be no reward for the evil 

man^ Prov. 24. 20. To rob God of his time is fuch a piece 
Hag. 1. 6*. of facriledge, as will aifuredly fill thy bags with boles, which 

will hold no wages. 

4. Hath not the poor man a loul to look after ? and when 
mall he lay up provifions for this piece of eternity, his^re- 
cious foul, but onely on a Sabbath ? He cannot {pare time 
on the week, and mall his foul have no time at all > Shall 
the foul which is more worth then a world, not be werth 

Mat. 16 26. that little pittance he gets by working on a Sabbath > The 

poor man pretends necefity, certainly he hath the greateft 

neceffity to look after his immortal ibul \ to feed his family 

will he ftarve his foul > 
«- The jult man lives by faith, whether he be rich or poor : 

Hab.2. 4. and finely that faith runs dregs which will not truft God 

for the provifions of a day ••> and how irrational is it not to 
1 Kings 17. 4. truit that God who could fend a Raven to feed Elijah ! doft 

thou not know the Earth U theLords andthefulnej's thereof? 

PfaL 24. 1 . And cannot he furnifTi thy Table for a Sabbath 

thou hail fpent with him > 
6. And will thy poor Earnings on a Sabbath compeniate the 

prejudice thy foul endures ? Whilit thou haft been labour- 
John 6*. 27. ing for the meat that perifhetb, thou might eft have gained that 
Omne fiudwm, mcat n ^' lc \) endureth to everlafting life. Shall the gain of a 
tus^lonfaa- P cnnv ' or f° mc hiconfiderabie profit, with draw thee from 
mufywt habea- purfuing thy ffiritual good on thy louls market day i Thy 
mw non ex- gain on this day may be as the Gold of the Ibolouje, which 
term & c or- lvJS f ata i to all who ftole of it h or as the Coal brought to 

Zttttd the ncf ^ hm the young and all on fire. 


The Practical Sabbatarian. 

The Sabbath, as one faith, is the School day, the Faire uthabcemm 
day, theFcafting day of the foul, and the body is little in- ^J"™" 
terefkd in the affairs of it h this holy day is zhejouls har- piy mnett f e d 
veil, and not fet apart fox the gleanings of the world : and etiamajfertvi- 
thus while the poor man works on the Sabbath, he leHs tamaternan* 
bimfelf for a pair of mooes ; a little to invert the Prophet. ^™ 1 ^ 

And Reverend Mr. Calvin obferves, This is oncly a wile . ' 
of Satan, for faith he, All of us naturaLy are of that mind, 
that if we endeavour to mount on high to the heavenly life? 
andbtftow our ftudies therein, roe thint^wejhall dye for hunger , 
and this Jh all be to turn us from our Fro jits and Commodities : . . 
And indeed the Devil cometh alwayes to perfwade us under this Dcut - 
jhadow andwilinefl, that if wt employ ourfelves in the fervice setm. 35. 
of God, we mutt: needs dye of famine, and we jh all live to be the 
objects of others fity, for our meannefs andmifery. Thus far m 
that holy man, who prefently adds > Of a truth we cannot 
ferve God, unlefi we cajt away from us thefe diftruflfuU cares? Lev. 25.20 2h 
zvhfch prefl us over much. And how doth this unholy diflrufl, Mat. 6. 33. 
which often draws the offendor to a breach of the Sabbath, iTim.4. & 
contradict thofe indulgent promifes of the Scripture, both l^jtf^ 
under the Law, and in the times of the Gofpel , where the \^ ta qua nunc 
giving Religion and our Souls the precedency, is enfured eft, utfiiheet 
not only of a better portion in future Glory, but of a fatis- Me vitampa- 
fyingprovifion even in this Life. And to wind up this par- atam > ^ lon ' 
ticular -, The Jews ofold enjoyed a fpecial promife, that no f^mnibul^ 
Jack mould cpme to them by their refting on the Sabbath^ necejfanit in- 
and God gave them a lure pledge in the Wildernefs, when ftru&um aga- 
on the day before the Sabbath, a double portion of Manna mus% Ala P* 
was given to all that gathered, Exod. 16. 22. Nor can the Exodfi^a" 
promife be ftraitned to^believers under the Gofpel. And Co Sewa'die'dew 
we have at lafi done with the poor mans Plea, leaving him' phit Manna 
for the future to a A Itis Faith, and ftudy Obedience, rather sbun ^ /< mi 
then frame his Apologies/ ^ g£ 

Labouring on a Sabbath in the works otour Calling, or Riv. 
in any other unneceffary toyle, is a pradtiCe fo manifeftly fin- MJc ftm opera 
full, that it is not only prohibited by the Great Law-giver t&Mharm, 
in the Fourth Commandment, in the times of the Law, but Zfn^rh^ 
it is likewife forbidden by all Authority, both Civil and Eo LibTc™ 

C clefiaftical, 

The Pra&ical Sabbatarian. 

Conftant.Mag. cleilaftical, in the times of the Gofpel. Conftantine the great 
(who deferve-d that nobk. Title, more for his Religion, their 
his Victories) lets out a pious Edicl: to this purpoie, flridtly 
forbidding all fccular labour on the Lords day. • The very 
Statutist cur.- words of the Statute are thefe j He commands that every one 
fli Romano Im- w ho lived in the Roman Empire Jhould reft from labour that 
pevio fv.bditi, j a y wi ci>Jy, which was hiftituted to our Saviour -, and more- 
-vatoYii nomine ovifm > f ' }at a ^ J u ^ es -> Citizens, Artificers, Jhould reft on the 
nuncupate, ab Sabbath. Thus this holy Emperaur, who rirft brought reft 
operejeria- to the Churches, for along time icorcht with perfecution, 
unt r^ •, anc * dilcompofed by JP agon fury , takes care that;//*? Sabbath 
<le v' \ l Cc 4 - ^ e n0t P r Qp nane 4 by Jervile works, which are truly fpots in 
(fontin'h c iS tint holy feaft. Charles the Great, Anno Dom. y%.p. not 
a Pet. 2.13. willing to blemifh his Title, the fame with. Conftantine' s, 
Jud v ; f. 12. (peaks Conftantine s language, (Viz.) We do ordain, as it 
T^'f^kl*' * * S Qomman d e d m the Law of God, that no man do any Jervile 
tf./C'lib. fc worJ^on the Lords day : And this he explicates in feveral par- 
cap. 202, ticulars, (Viz,) Husbandry, dr effing Vines, Ploughing, &c, 
Lucf.Piw, ib. andalmoftaU\indofJSlanufaclures. And the words of Leo 
addition, c. 9, philcfophus, the noble Emperour of Conftantinople, in his pi- 
Leo P ji 9j, QUS j^icl f ot t | ie b et(:er obfervation the Lords daycare very 
memorable, (Viz.) We ordain, t accor ding to the true meaning 
of the Holy Ghoft, and of the Holy Apqftles by him directed, 
That on that J acred day ^ wherein we are reftoredto our integri- 
ty,, all do reji and fur ceafe from labour, that neither the Hus- 
bandman nor others, put their hands to forbidden work^, &c. 
I might mention Clothaire King of France, Gunthram, and 
many other Princes, expreffing.the fame leal to the Sab- 
bath, but it would be altogether fupervacaneous 5 onely let 
me not denude our own Englijh Princes of their juft and due 
if James. Honour in this particular. King James of famous memory, 
at his hrft entrance into his Kingdom*, he fent out his De- 
claration to this effect, (Viz.) That for the better obfer- 
vation of the Sabbath day, he ftraitly charges, That there be 
j . no Interludes, Paftimes-, unlawful exercifes on the Sabbath 
15- Chirks, day. And King Charley the Firft, he ena&s a Law in his 
firft Parliament, That there be m'Paftimes, no Carrier, Wag- 
goner, Drover, ^ travel on the Lords day , no Butcher kid or fell 


the Tra&ical Sabbatarian. 1 1 

any Vicinal on the faid day , &c. Thus the Englijfr Throne 
hath not been devoid of necejfary Zeal, for the fuppreffion of 
unneceiTary toyle on the Lords day. 

And labouring on the Lords day hath not onely been con- 
demned by Civil, but by Ecclefiaftical Authority^*/? fwordi* 
have been -drawn againit this practice. And EccleftajUcal 
Authority hath, condemned it : Take it difiributively for 
eminent pexfons,Zerubbabels,who have been famous in build- 
ing the Temfk in the primitive times. Origen thus expreiTes 
his holy fervour for the Sabbath, and for the ceiTation from Vie dominie*' 
fervile or fecular worlds oil that day > On the ChrijUan Sab- nihil ex mwdi 
hath day we^ought not to do any worldly hufinefs •, If therefore a ®ib(#jgen- 
thou doji fur ceafe from all fecular affair s, and doji 'nothing but n -y^ tbcularfr 
imploy thy felf in fpiritual negotiations,- this is the right obfer- (,& operibv* 
vation of the ChrijUan \ Sabbath. Thus this mirrour of piety feriandum -Jh 
and learning. And Ai*guftine,t\\£ miracle of the fifth Centu- 0t {8 HomiI * 
ry, in one of his Sermons thus declares himfdf ; Ton mujl ^% numCr * 
kjtow Brethren that therefore it was appointed and commanded^ 
Chrijiians by our Holy Fathers, That in the Solemnities of 
the Saints, <and efpecjally on the Lords dayes, they Jhouldreji 
and be free from earthly bufineffes, that fo they might be more 
free and ready for thefervice of God, when they have nothing to 
hinder them, and might leave earthly cares, that they might 
the more eafily intend the will of God. Chryfojiome calls the 
abm'nence from worldly affairs on the Sabbath, vq^v iuv^v, ye?Afvf 
an unmoveable Law, fuch a Law as nothing but Sacriledge ^v^'l^L 
and Irrehgion can inake or luppreis s we rrruit on tins 7 ^ ifcf 0fA £ m 
day *mm ift*oiat d$l&a*i, abftain from all works , faith /©- Kpi&r* 
that golden mouth d Father. And if we come to the xJW/woami> 
midle tim^s of the Church, the Sabbath frill is fenced ajwtfw". 
with the fame cautions, that no work be done thereon. S^-^ 01 ^ 
Gregory q£ Tours hath an excellent faying, Being the Sab- Greg.ofTourf. 
bath wis the day whereon God made the l^igh't, and after was Dies Sabbaihi 
the witnefi of our Saviours Kefurreclion, therefore it ought di- indeteminati 
ligenttf- t0 be obfervadby every ChrijUan, no manner of pub- J" m P tw \ e l* 
lick^ wor\ to be done upon it. And the fame Author tells us ^jex^Hal 
a ftory of a fearfull judgement of Lightning which befell 
the City o£Limoges,ob diet dominici injurum y tox prophaning 

C 2 the 

l2 The PraUical Sabbatarian. 

Greg. Mag. the Lords day. And another Gregory of a far greater fame, 
( viz.) Gregory the Great, fpeaks the fame language, (Viz.). 
We ought to reft on the Lords day from earthly labours, and. 
altogether give our felves to payer. And if we Hide down 
to our dayes, and the'daye^ of reformation , ferviie works 
on the Sabbath incur the fame cenfure. If we call in the 
Ames Mel Teftimony of forraign Divines : Doctor Ames, that pious 
Theol.^.^64. and learned Divine obferves, That all ferviie workj were to 
be abftainedfrom in other feftivals among the Jewes, Lev. 23. 
Exod. u.itf. ^8, Numb. 28. 25. Multb magis exclufa fuerunt a Sab- 
batho, Much more on the facred Sabbath. Other forraign 
Teftimonies might be mbpaena'd in, to give witnefs in this 
Caufe •> but the Reader (hall not be cloyed with a multipli- 
city of Quotations. Onely as fbrraigners, So our own Di- 
vines give in their fuffrage to the fame truth. Famous Hoo~ 
Bid. Hooper. ^ Bifll0p an ^ Martyr, thus declares himfelf; Jo that end 
didGodfan-tlifie the Sabbath day, that we being free from the 
travels of the JVorld,might confider his worlds and benefits with 
thanksgivings hear the word of God, honour him,, and fear 
Bift.BaAmgfcn j^ m ^ ^ ^ nc j j^ly ^abington moft pathetically j Even as 
Command^ } 0H - w ^ an fa er u btf ore the face of God and his Angels at the 
oient. found of the laft trumpet, weigh whether Carding and Dis- 

cing, &c..andfuchexercifes x be commanded of God for the Sab- 
bath : And thus this Godly Bifhop reftrains the Sabbath to 
its own (viz.) Spiritual work. 
a Not onely the Church diftributive, but the Church col- 

lective condemns labouring on the Lords day : Many fa- 
mous Councils have decried and prohibited "this un- 
comly pradtite. The famous Council ofMafeon gives a le» 
vere prohibition to fecular employments on this hojy day, in 
Cencil.Ifiofcoti. tne ^ e words, Let no man meddle with litigious controverfies 
Conci'l.Carthj. °r works of Husbandry on the Lords day, but exercife himfelf 
CenciUchalons in Hymns and finging praifes unto God, being intent thereon 
both in mind and body, and much more to the feme purpofe. 
I could name the Council of Carthage, the Council oL/Cha- 
lons, and others y but this truth fhall itand no longer before 
humane Tribunal. 

* Nay - 

The traStical Sabbatarian. i 3 

Nay, the great taking argument of Reafon, the Idol and 
Diana of moil men, joynes in the Verdict, for the guikinefs 
arid condemnation of labours and workjngin our Callings on 
the Lords day. 

Servile and fecular labours are too pedantick and low for 2 cor. 6.aa 
jbe dignity of a Sabbath *, as the Apollle fpeaks, What com- *i VA 7 £ v @ iai ° 
munion between light anddarkpefi} and what between the *nmv iavrxs 
drudgeries of the world,and the affairs of Heaven > The Sab-' 66 ^^?^; 
bath maft not be degraded by (ervilities and low employ- ™™%*w 
men|^pit was appointed for more noble undertakings, it ^ TrvwuwKd 
was^m apart for Divine contemplations, heavenly actions, dvaAumtn. 
fpiritual ordinances, fupernatural converfes between Chrilt chryfofK 
and the Soul, and not for the culinary fweats of an empty, 
airy world. To work on the Sabbath, what is it but to 
piece- a Silken garment with Canvas ? Greenham formerly 
complained. There are many who make the Lords day a pack? 
ing day jfr earth, and make it a cuflome to have their Servants 
follow their Callings i but thefe men.atl as Heathens, who ne-'GYeenbam's 
ver fytew any thing of the Creation of Heaven and Earth by Treatife on 
God, nor never heard any thing of the Redemption of man by the Sa bkath. 
Chrifi, nor ever tafiediany thing of the fanclifying power of the: ^' 
Holy Ghofl. 

Worldly labours they tend nothing at all to the worfhip j^ ca ^ 2 > 
of God, they are onely finfull and unfeafonable divertife- 
ments. Can \v^ be intent on the works of Cur Calling, and 
yet at the fame time»our heads fUl'd with divine meditati- 
ons, our hearts breaking with holy affections, bur tongues 
employed in (acred devotions } furely this would fpeak us 
more then men, and it is but a mear dream to fancy fuch aTcmamf' 
nimblenefs and agility : Worldly affairs will take the foul peccat'ufur- 
offfrom heavenly employment, they are contraries in them- gendum, fy w 
felves* The Shop-board and the Church cannot unite. vaUdiamdum^ 
Wroffu avocafions will call us off from fpiritual devotions. ^t^J}^ 
The guefts who were invited to the Supper, if they will ^J^novam 
mind their fecular affairs they cannot come to the Supper, vitainthoan&a* 
they cannot mind their Oxen and their Farmes and the Sup- Chcrtfm 
fer too, and therefore they, muff be excufed from the Lufter^io"- 
one, Such men whawork on theLords day (a holy mm^io,. ' 



m — - — — " — — — __ 

f 4. The PraSiical Sabvat artan. 

Doctor G, faith,) their hearts are pojjejjed with covetoujntfj, their minds 

are jilted with the affairs of the world; and what fhall God 

Aug. de temp, have if their hearts and their minds are alienated to another 

Seym. 251. purpofe ? Auguftine faith,- IVe are commanded to reft: upon 

the Lords day from earthly bufinefs, and he gives us this rea- ' 
c.i/t-/« upon {qh 5 7 hat we might be the more fit for Gods fervice. And Co* 
Deut. fcap.$. Q a i v ; y ^ jy z ought to ceafe from thofe works which hinder the 
works of God : Let us not flay from calling upon hk Name, or 

Condi Ateht. exercifingour felves in his Holy Word. Now fecula^&ffairs 
4. cap.\6. ^ . would keep us, and chain us up from fuch feraphj|||tond 
3 ^rSS ncaven ^y duties. And tne Council of Aries, whichlPPce- 
EJlomn/seef- lebrated under Charles the Great, fpeaks to the fame pur- 
fatio ah opera, pofe, concluding, Let thofe things onely he done on the Sab- 
&P*ies, jciL frfiify which appertain to the Service of God. 
boTe^id.' ^ a Y> ^ ecu ^ ar works, and the works of our Calling, upon 
Prof. 2 1 8.* the Sabbath, they illegitimate and contradict the very- 
Joh.3. 8. name of a Sabbath, FQti) which fignifies quutnefs%\\d reft, *a cejfation from labour ; it is nothing more then a denyal of 

o K Ml? 5 ' %% toyle : fo that when we labour on the Sabbath, we do but 
Sabbathum , 1 • ' i 1 1 1 . 1 . • 1 

mpYie quie- rough this calme and quiet day, which is given us to hear 

tem,etvaca» Godsjlill voice, when the fpirit, that .#>i//r*,blowsgently,yet 

tiovemabopcre powerfully in the difpenfation of the word. God w^l nave 

fervili figntfi n j s own Name known, that he is a God of mercy and pu- 

TnipfTmundi* Tlt Y-> an< ^ ne w ^ nave tne name °f $* SMatb known to be 
oYigine auieti a day of quiet arid ceffation, and therefore it ft called a Sab- 
fa>:8<€ canfe- bath of Reft, Exod. 35.2. That if we^at the firit view did 

• ' travjt. Guz\t. not un der(hnd the meaning of the word Sabbath, Mefis 
Vorrdw. Sabba- Comments on it, and gives us an explanation, it 8 a Sab- 
thumdiciturin bath otReft, a meer HcbraHme, when Sabbath and Reft are 
fcripfaYft, the fame thing,, and in the Original the word is onely re- 
Exod. id.20 p Ca tcd, for it is miT 1 ? TOW FOW And as in the building of 
je! V ' l f^ the lemple of the Lord, fo in the keeping of the Sabbath ot 
confecYatun >tn <2 Lord', there mult be no hammer heard, no axe, no noife 

^eji,etifsftudiu of working initrUments, or fecular employments. 

wkv.aaddeiho- ^ Labouring in our callings on a Sabbath, doth not only 

noremfpeffant, ^^ ^ mnK f t \ lc Sabbath, but Subverts the manner of 

1 Kings 6. -. its obfervation, which is by ian&ifying it : The Sabbath 

Exod. 13. 2. mufi be kept holy,(b in the torementioned place, Exod. 3 5.2. 

tk lb 


Yhe Practical Sabbatarian. 15 

Co iii the fourth Commandment,- Exod. 20.8. Now tLP.p 
Cadafh, {aii^ihe, a word uiad in. both thefe Texts, and ma- Exod. 40 10. 
ny other places, it.- iigniftes the icparation .or" any thing xo a £!?""? 
holy ufe. So the firft born among the Ifraelites weic Jantii- p^(}J^rPcd 
fiedto God, the fame word m^Cadafh there,' they were rfanQumujum, 
confecrated and Let apart to God. So the VejGfels ill the San- Buxtorf. 
druary were Janftifiedi (Viz.) they were fet apart for the S<m&fiwrei 
'worfliip and fcryice of God. So the Temple was j aiz&ifted, l a ^dj a % s 
gs o. 3. in the ftme fence. So that whatfoever is hal- a pplkare\ceif 
lowed and iandtiried, is jet apart for holy ufe, by the Will adhibere,WaL 
and Commandment of God. And that great School-man, quarto 
Thomas Aquinas fpeaks to the fame purpofe, Ilia dicuntur ^f^llTan- 
legefantiijicari,qu& divino cultui a^licantur ,thofe things are ftifi cat ionM 
fanaified in the Law, which were dedicated to Gods Worflrif. duo iicuritur; 
So then working on the Sabbath overthrows this £H3 Ca- pn>num, open 
dajh, ihisfantlifymg it, it diverts that day to our own ufe, f of> J h b Cil ^\ 
which is fandtiried, feparated onely to a divine ufe. Secu- ^ntw^Mo 
lar works oppofe the very purpofe of the wo^d finctifying, opsraiivina, 
they rob God of his time dedicated to holy ufe, and give it hocdieomm. 
to the Labourer, to him who works, which is both impu-*^ F*fe u ' 
dence, and facriledge \ Labouring calls tznp Cadajh, fan- bmUYi ldeiT1 * 
dfcific, out of the fourth Commandment, and alters the will 
of the great Legislator, it layes wafte, and. makes common 
the holy day which God hath limited and inclofed to an holy 

And it is remarkable, that the obfervation of the Sab- ^ 
bath is never urged by Mofes or the Prophets, but reft and Exod. 3*. 2.' 
celTation is commanded-too, Exod. 35.2. It is called a £<z&- Exod. 31 14, 
bath of reft, Exod. 31. 14. Thou Jh alt do no manner ofn>orI{. ® eut ' *■ l & 
The fame finely enjoyned, Vent, 5:14. and fo Jer. 17. ^lldllu 
27. So that God hath put reft and celTation from fecular quamfpetiem 
employments into the very nature andejjence of the Sabbath,- hiberei operum 
he hath engraven reft upon the Sabbath in an indelible Cha- ^l im pr9 ' 
racier, that you cannot abftrad it from the Sabbath with- sabbaZ ^ 
out an abolition of tke Law it feif. If you will k$ep a Sab- Rivet. free from worldly labours, or never (et upon the 
obfervation of it. 

Reft is as necejfaryfor us, as for former times, for the holy 6. 


v6 The tra&ical Sabbatarian 

Wat. 2(5. 41. fan&ification of the Sabbath* our bodies are fubjed to 
Exad.23.j2. tiredneft, oar (pirits to faint Heft, our flefh to wearinefi, as 
fhentienT wcl1 as t ' 10 ^ w ^° liv * n former ages j and therefore are ' 
tnuhdmaglin- not we as w " c ^ necejjitated to a quietation and reft from la- 
ce/*, bours ? Chrift may fry to us as well as to the Apoftles, Tk 
I&coKtinuu ^ flefh \ s weal^, thgugbthejpirit may be xvitiing \ we are clogged 
UbjYibm fan* yf'xh as many rveakpeffes, and difinabled by as many infir- 
fainesfedfcffj mitus as former times, and therefore Thou Jh alt do no manner 
tnemhaloven- of woi% That bleiTcd indulgence and difpenfation, grant- 
tur die Sab- ed in the fourth Commandment, cannot but be as p leafing 
\ at H' p f and gratefull to us, as others in tbe elder dayes of the world. 
ExodX r °i7 ^all ^ K J ivpts obferve an exad reft on the Sabbath, and 
tijSy ' ' not weCbriftians ? Are our Tabernacles of clay better fixed 
rtfpiravit then theirs ? Our tired bodies require a ceffation from la- 
deuf. hours to attend on the Divine Services of the Sabbath. 
Corpm noflmm xhe main ground of Gods firft inftitution of the Sabbath 

Zlte^iteZ was reji from his works > ( Viz ^ the works of Creation ) a nd 
porctsnquaiii' tne manl caufjof tbe re-inftitution of the Sabbath, (if I may 
in tabernaculo fo fpeak) in the change of the day from the S event b to the 
moramur. • Firjt, was ChrijVs rejting from his work (Viz.') the great 
Alap.inCo- wor k f Redemption. The very reafbn of the Law and 
Statute concerning the Sabbath^ condemns fecular labours 
Gen 2.. 3.' anc * bulinefs this day. A Quietus eft firft ftarted the Law 
fiumano more, it felf, and a Quietus eft muft keep the Law now fltled and 
*t quadam at- eftablifhed. 

ternHvatione j>^ f rom our ] a b ours is part of-onr inheritance above, 

fiitutio7emh' wnere °f our Sabbath is but a lign and pledge. WheiKive 

"fuiturfcriptura come to glory, we fhall ceafe from Mfweat andfainfulneg\ 

Vivina, &c. and as there ihall be no tears lying upon our cheeks, Co there" 

Sg£>j* dew, (\ lz \\ b e no f wea t bedewing our brows =, Our toile fhall be 

fubititit, cejja- t<urnc j - jmo triumph, our pains into pleafure, our induftry 

d/j»rodu.-jn- int0 r #3 our hard labours mto ] oft loves, and glorious re- 

if/f5 rebwex wards', and therefore Lazarus Iks in Abrahams bofome, a 

rt'/jr/or Mf r /" place not of fweat but re/w/e ; and all this our prefent Sab- 

fem.ChtyhA. k at h j s k ut a harbinger of: So the working upon a Sabbath, 

* doth not onely deftroy the Ohfervationoi it, which is to be 

The holy icft w ^ no mjnmr °f w< )ir K-> but the very fignificdncy of it. 

ofthcS^fbath Working on this day eclipfes the Sabbath, as it is our earneft 

\ is the twi- of 

The FraUieal Sabbatarian. 

of a better reft, and undervalues^this noble end of a Sabbath, tight, and 
finis fublimior,^ fbme call it, to reprefent the perpetual fabba- <| awnm 8 °* 
*;/;»e the Saints fhall enjoy in a better place and (late, -shep^TYsxifc 

of the Sj5~ 
W), p. 70. 'Luke i<5. 23. Sabbathum neftrum, perpetuum iUam aclefiem tebhtifmum, confix , 
^«mrc:«i t et perjeftumfigurat, ubifideles dpropriit, malifo operibut Jiht in sternum fewntes. 
Leid. Prof. 

' Let us confider the" equitablenefs of mans refting /raw o, 
worldly labours on the Lords day. Shall Man, that frail 
piece of duft * be like a Salamander, al waves in the fire of 
•toyle and painfulnefs > Shall there be no time for him to 
interferiate and feaft withtSod, and coniecrate himielf to £ XO d # 3ii ^ 
holy obfervances ? God was refrefhed on the Sabbath fas 
was hinted before) and mill trembling rlefli have no leifure Omnssaftio dot 
topaufe, and walk with Ghrift in his ordinances ? Doth n?b*piaat*jfit 
devout fequeftration to pious and holy exercifes no way vmutv reguh 
belongto him ? Or fhall God in the fourth Commandment, 6j ' a * 
that grand Charter of the Sabbath, take care for the repofe % J * ura bile 
of the Oxe, and the Afs, the beaits that perilh, as the Pfal- rq&J!!n 
mifi fpeaks, Pfal. 49. 20. and no care of Man , that fub- etium quodtin 
limepiece'in the Creation, which is little lower then the finSum dew 
Angels? Pfal.%. 5. To conclude this large Argumenta- P r ^epit,ut in- 
tion : The Labourer who defiles the Sabbath with his fweat, £|^ 7 '™ £j£ 
oppofeth divine command, univerfal authority, "and the tatcmfrZet, 
dilates of found Reafbn, which are the cords of a man. ^uitamfeipfoi\ 

But now for works oiabfoluu necefity, which could nei- W am fc™os 
ther be done before the Sabbath, nor deferred till after, the ^» "'«»* '*- 
cafe is far other wife; here to labour is not our crime s tut riL^fc 
out -ditty. To breath a vein to one lick of a Plurifie, is the erunfaeium. 
duty of a Sabbath =, Co to quench our neighbonrs ho'ufe on Gualt! 
fire, is our proper -wo)\ on the-Lords day j to flop inunda- j^ a '- 8 * $j 
thns of waters, which elfe would break forth to the pre- ° * n " * 
judice of the adjacent parts, this is not to defile, but to bo? A< ^ s 2 °- l $* 
mur a Sabbath. Paulon the Sabbat}} day ufes means to re- Lu ke ij< ij. 
cover TLutichus, who was dead for the prefent. The Jewes Mat, 12. 5* 
in their great eft ft ri cine fi 'were not Co bound up, as not to do 
workj ofnecejfity : They might fight againft their enemies 
on a Sabbath, take and deftroy*the Cities of their adVem- 

D ' ries, 

! 8 The' Practical Sabbatarian. 

Jofli 6. iot lies. Jericho is encompaiTed (even da yes, and taken the 

EsKipianturtBa V enth, probably the Sabbath, Joflo. 6. 20. which was no 

l^Z^huT- hkm ^ l0 Ifiaels Victory, but an inhancunent to thefraije 

mcdTiiatsno- oE Ifraels God. -Works of neceffity they do Jrreeten, they 

bisimponanwr, do not foyie a Sabbath- y they yfre»> fie /01/e of 'God, they do 

yrw in ttwmcro, not breaks the law of God. It no wayes hinders my Soul' horn 

iil.nwnfur.tbi- b c j n g p Ut j n joynt upon the Lords day, becaufe >«r/eg is put 

nfas'f timet' m )°Y nt > which was broken by a -fad and afflictive pro- 

ipjts, quajtne- vidence. And works ofnecefny are fecured fiom Sabbath- 

(tffiYijjingunt propbanation, by « four-fold warrant and difpenfation. 

Aoief - Our Saviours holy example figns this difpenfation,. He, 

- 1 * wrought his cures on the Sabbath tor the mo ft part, Mat. 1 2. 

Mark ^V *3' an ^ manv other pi-aces. The wound mould not bleud 

Ma, 2. 28! t0 deaths becauie our Saviour would nor ad: tjhe Phyfician 

on this holy day. Chrift who was the Lord of the Sabbath 

would oftentimes cauie an Ordinance, to wait on a Cure and 

many times the Freacher mult yield to the Fbyfician : Our 

dear Lord well knew, a dying Fattent was not fit Xobe a de~ 

vout Wo rjh ipper, 

Ma\ 12^ 1. ^e nece f lties °f therDifciples being gratified, were no 

chriflusfumptj bhmijh to the holinefsof the Sabbath \ upon that day they 

ccc 3 fi 'one, ex plucfy the earcs of Corn. They carried bodies of. clay about 

difdpulorum t h em? which muff bt floored up, or their fouls would rly out 

Mwmlrtat?- at thertyftj# of them. If the glafs be broken, the cordial 

v^Jl'otef.' will, be fpilt. Our bodies muft be indulged, or our fouls will 

fonefaBum il> beuncapable of fervices, or ordinances. Faint bodies. are lift- 

luddefendit. i /*/? to lively duties. 

Lyfk. The very p/wV o/'R^^/(?» 'have warranted a di/penlition. 

$t Our Saviour urges three rare Arguments to indulge cafes of 

I? The firft Argument is ^majori from the ftronger and 

fa% : ?"fSri "W/^^tttaferotefi which argument we rind, -L«% 13. 
nlmpotefl ' *$• where our Saviour urges mofi fweetly and wifely, that 
fitiflta* Aowo, if we can fesure and take care of the beaji on the Sabbath , 

nemdeicondituieftj et pro quo unigenim dei filiuspropriumfuumfanguinemfudit, quern denique 
fpiritusfanftus per v&bum Evjnrelii dd'co-itimunionemJUiorum deivocavit, a fanftifoerit , ir- 
vitionalibus onimlibus p'^lht-,' C\knu • 


The Pra&ical Sabbatarian. 19 

manfhouldnot in his neceffity be negle&ed on that holy day. 
Man is not onely more worth then many Sparrows, Mat. 1 o. 
3,1, But then many Oxen or AiTes, or more valuable Catteh 
If the beaji muft be pluckt out of the ditch on a Sabbath, 
mall the plucking of a man from the jawes of death on that 
day be a polution of it > This Argument the great Mafter* 
of the Aflemblies is pleafed to ufe, to indemnifie workj ofne* 

The fecond Argument is a meliori, from the better, which 2. 
we find, Mar(^ 3.4. where our Saviour fharply expoftu- ^ a . rk 3. A* 
lates, and queries whether it be lawful or no, to do good Finti jfl P r ^ 
on a Sabbath, whether good actions are not becoming a r a j us ^ mi ^ 
ita/y day i this muft needs be undeniable. Now to cure a eftfinu,propm 
lick peribn, quench a burning houfe, refill: an incroaching quern Sabfa-^ 
adversary, they are actions immutably good, and therefore ™umejtmja- 
they muft be fo on a Sabbath. There is no time, when to fave mm% ar * 
a dying perfon, can in it felf be unlawfully it is an obedience 
to the law of Nature , a compliance with thofe mw mqm, 
common principles which are concrcated with us. There- 
fore fuch actions cannot pollute the holy Sabbath, or de- 
floure the purity of it. 

The third Argument our Saviour takes a potiori, from 3, 
that which is more eligible, which is molt fit to be done in 
cafe of a Dilemma, a-nd this Argument is urged, Mat. 12. Mat. 12. 3, 4, 
3, 4. Our Saviour tells us, what David did in cafe of ne- General** ejl 
ceffity : It was far more eligible for David to make bold with ^Q^a** 
thejhew-bread, then for the holy Saint and King to die for tamumut-fin- 
hunger ^ his life was more confiderable, then an appointed Sum Regem y et 
obfervation. A fubji ant ial good is mofe to be valued then P Y cphetam~Do- 
zjhadow, which onely fignifies fomethihg to come, and ^ ^j?** 
would fly away at the rifing of the Sun of Right eoufmjh anS^^SS^S 
therefore as necejfny intrenched on extraordinary food ; with-- psrfowkfuijfet 
out blame, fo it may prefumeon an extraordinary -day with- privrtegium, 
out crime. fideifamuhs 

- , m v * P* Cm L Pfo 

erant, non pecccjje in cafu neceJjimU, Lyfer. /# a j 4 j 2, 

The light of* Nature warrants a difcharge, and gives in 4. 
not guilty to works of nenffity on the Sabbath. If my wound 

D a bleeds 

2^ The PraUical Sabbatarian. 

bleeds to death, becaufe it is not drefTed on the Sabbath •, or 
my difeafe fend me to the dull, becaufe medicinal applica- 
tions are not made on the Sabbath^ this is my errour^ not 
my duty. If I have no brings God can have no worjhip^ and 
fo.a&s of neceflity are difpenfible.. God will have us to 
•worfhip him with all chearfulnefi and alacrity, which can- 
not be with an undreji wound, or a difeafe not to be lookt 
after, becaufe it is the Sabbath. I cannot chearfully joyne 
in Divine Worfbip, and in. the mean time the waters break 
into my houfe, and there muft be no fioppage of them, be- 
caufe the time of Gods holy day will not permit it. Cafes 
therefore of indifpenfible neceflity neither pollute nor fro* 
fhane the Sabbath. 

But to wind upthis .particular of working on a Sabbath, 
( which hath been the more copioufly. handled, becaufe of 
the greatnefs of its importance) we read that the holy Ape- 
AQ$ 20. 34. ftl-~' aH 'l fbmc times laboured with'his hands, but yet Ms 
A&s 20. 7} works on the Lords day were Sacred and Divine, nothing 
1 Cor. 16. x. but preaching the Word, adminiftring the Sacraments, 
pouring out his Saul in Prayer, taking care of the poor, and 
A « thofe duties which are the jult companions of a Sabbath j 

3 ' ~ He adts then not as a lent^mahgr^ but as an Afoftle '•> his 
Bveerw. Traft * ieart works, not his hands. In a word, this particular (hall 
of the Sab- be fiiut up with the confeflion of learned Mailer Breerwood, 
bath, p. 47.. who improved fb much parts and pains in aiferting an un- 
due, liberty on the Sabbath, yet we may hear htm thus ac- 
knowledge h It is meet that Chrifiians. Jhould on the Lords 
day abandon all worldly affairs^, and dedicate it wholly to the 
honour of God. And oue of our Church Homilies hath thefe 
Hon), bf the words, Gods obedient people Jhould ufe the Sunday holily^and 
time & place gi ve themfelves wholly to heavenly exercifes of Gods true Reli- 
oi worihip. gioHy and Service •, and this was thepraUice of all Gods people 
in all ages : And fb much for this large particular. 
2# But fecondly, there are a fecond fort of a&ions we mull 

ScrifualacVi- forbear 011 the Lords day, (viz.) Senfual atlions, fo the 
aimobe for. Text, ifrom doing thypleafure on my holy day.~] We are to for- 
^°f?°? l ^ bearjindulging our appetites, we mull not.pleafe a wanton 
.^bbath &y. ^ or ^ luxurious palate on the Sabbath, which is a day noc 


7 be Practical Sabbatarian. 1 1 

to feaft the Body, but to feaft the Soul. Feafts and Banquets 

are not the Celebration, but the Profanation of a Sabbath '<» 

then our fat things mult be the fat things of Gods houfe. Pfal. 3<5. 8; 

A ful], luxuriant table, where no neceflky requires it, is htter lfa * 2 $- & 

for the day of a Bacchus', then the day of Jehovah, who- is- 

all purity and perfection. A moderate repaft for Nature doth 

belt become .the holy Sabbath. 

The Difciples feed upon, a few ears of Corn upon a Sab- #&t. 12. K 
bath. On this day- a Table fpread with di flics, is more ^Xl"^ 
Spread with temptations : It is dangerous then to fludy to e a „$# Ktl «ffc 
fleafe a palate, when we are more especially to look, after a tati$ s nihil im* 
foul. On this holy day the Word muit be our food, tears' mdefti* ad- 
muit be our wine, finging ofPfalmsour mtrfick^ the San- mittit \? on ,. 
cluary our parlour and place of repair, and our fefti vity mud f^qJmTjUr 
be joy in the Lord 5 oureare muit be taken up in holy at- addeumpr*- 
tention, our heart in ipiritual^devotion, our eye in divine gujietur,editui' 
{peculation. The Sabbath is the Souls, not the Senfes fea- 1™"***** tfafc 
ilival y then to pleaie the curiosities. of tlnfe, is not to bgep, e ™y S ca P ium t' 
but to lofe the Sabbath. The J ewes had onely the ufuall ^puS" eft- 
proportion- oi Manna for the Sabbath* they- had no exceed- utile, itafstu- 
ings * and though they were to offer double Sacrifices on ramwr, at qui 
the Sabbath, they were not to eat double imals, to have an- memmerint e- 
increafe of outward provifions : They could not lawfully "ZtndumT 
kindle any fire on the Sabbath \ and furely thofe prepara- nam ejfe dettm ■§• 
tions could not be plenteous, where there was no rire to itafabuLmur? 
make them. We Chrijiians make the Sunday a day of fpi- ut quifciant 
ritual rejoycing, faith Bi(hop White, and he quotes it out of ^^rt"r t 
Jurtullian. Our pleafures on this day*muit not be in our Exod.itf. 22 
Meats* but in our MeiSahj not in our varieties, unlefsit 2},24,&c. 
be of Ordinances. Chryjvjiome reports, that the Love- Numb. 28.1©,. 
Feaftsof the Chriftians in the Primitive times, coniiited> Exod ' 35, 3 * 
of divers Viands^ provided by a common purfe and* collati-- 
on, of which they took as much as would fuffice the Com- ^-^^/^ 
municants, and Co celebrated the Lords Supper together^ mu , t ' TertbC 
which done, they prefently fell to theft are and Render cheat, chryM. Oa 
entertaining and iblacing themfelves with Spiritual and the i J Cor» 
divine Colloquies. And indeed here we have our pat- Cap. ^Kenn. 
ton in the purejl times. The Golden Chriftians of the 2 7* 


22 The Practical Sabbatarian. 

morning Sun of the Gofpel were contented with fpare and 
Aug.infrolog. fender diet. St. Augujhine obferved a vanity among the 
251. Serm* ,dt J ewes, in his time, that tbcyfeajled much on- the Sabbath^ 
tempore. ^^ therefore adv.ifeS us lo obferve the Sabbath, not as the 

J ewes did, camauy, and with flejhly delicacies. And holy 
%j^}os. k natm -> ke/° re him, much to the famepurpofe cryes out, 
Pi-omI aijku ^ c ChrijHans muft not keep cur holy Sabbath after the manner 
erAafunt im~ of the prophane Jxwes, with exceffivefcaftings, &c* But it is 
pura camii much to be feared, that Jems exceffes have got into Cbri- 
opera, & info- { y l:Ln ^fr em ^n €S H an d many incur that cenfure of the Apo- 
andijhdmm. iric m ma ki n g. t * K tr beiiy their God on a Sabbath, they do in- 
Gualt. dulgereguU & genio , flatter their imtemperate palate, and 

Phil. 3.19. with the wanton Ifraelites, Eat the Lambs out oftheftock^, 
Amos 6.4 and an ^ dnnkjhelr wine in bowles upon Gods holy day. It. was 
%i Sjbhtho tne com pl^ nt of holy .men in former times, that Wedding 
ntd, Dinners were kept on the Sabbath, where too much intem- 
e<etwfacros perance f waved, to the great prophanation of it. This 
adewit, Dei over-plus of food and fare, gives the Soul a writ of eafe, and 
ifvlnmem maktS tht ^dyfothful and drew fie ^ ayd Co renders the or- 
iViut jedutyjn* dinances and duties faplefs and merfeclual ■-, and if God re- 
quuuntjnope- veals himfelf to them,' it muft beip dreams, fortheitretcht 
rum & bene- an d pampered body is fit for little elfe. 
ficiorum e)m 

confiderjtwnevcrfer.tur,ir?cibuf vjcjm, deniq; emiffis omnibus, quae carni ferviant^ totos 
ad xterm iEiui Sabbathi confderjtionem compomnt. Gualt. 

3. There is a third fort, of actions we mull abftain from on 

Sinful atfions t he Sabbath, (viz.) finful actions , fo'the Text, [Not dnng 
on^sJbbauf *h or * n ™ a J es ] S 11 ^ 1 anions which jiain a week day, da 
Nee relip of '? bhmijh a Sabbath with a blacker ftot. Sin is a blot on any 
hujusdiei otia day, but a Monfter on a Sabbath : On any day it is a 
relaxants, cb- Cockatrice Egp, but a Serpent on a Sabbath. The So- 
feemiquibuJU- i enm i t y #£ a Sabbath adds weight to every fin. How 
voIwMibus fandalow is it to be guilty of Pride*, excefs, luxury, on 
xensri . Nihil Gods holy day ? this is to turn the beauen of a Sabbath into 
He eciemve - an he\\ It is a remarkable Speech of Bifhop Andrews > To 
dicetffofctna j^ c p ti:c Sabbath in an idle manner, ;V, Sabbatum Bourn & 
C^l^cml Aiinorum, the Sabbath of Beajls, Oxen and Affes. _ Jo keep 
ma, autfera'. the Savbatj in a jocular manner*, to fee Flayes and Sights, t» 


The Practical Sabbatarian, 

frequent the Jbeatres^ or as Leo faith, to beat Cards or Com- rmUchymiJb 
mcffations,4his Auguftine calls Sabbathum aurei vituli, the jj^^' . 
Sabbath of. the golden calf : But to keep the- Sabbath in Sin, 
inVrunkennefs,^ and fur feting, in : Chambering arid Wanton- Siqiiffagrum 
nefs, this is the Sabbath of Satan, the £ evils hoi) day. All cblat die* dor,a- 
the holies which God hath added to his Sabbath in the Scri- mco, violator 
• ptures, not only in the fourth Command merit, but in many e ^Jf n ^ { 
-other Scripture-texts, will be To many Indi foments againit ■K^S^j 
Practical, mifcarriages. And -if it .was a capital offence for mebrietur, 
the poor man to gather a fewftickj on the SabUa-th, Ah what ftonetuvM^ 
is it to draw Cwords againtf Heaven in open f caudal and pro- & ^ ffffif«W 
phanenefs? dieidmima 

fanBimonim ? Aug. | Dr. Andrews Path Chatechift. do#; p. 233. led Serm.3- de Quadrag. 
Rom, 13, 13. Exqd. 2.0.. 8.E*od. 3?-.i&.rNeh.p. 14. . /ybnemM,vosfratres,utjugiatufer r 
mottum vanitatem,:& tuypitufanem, facetias, ehfietatesytefcivias,. ftrfos, ep ejfominatos mo r 
tw Jtquidem in Atebft dominie*!, yon permitiimtv -VQbx quicyuid inhonejlum. Clem, Rom. 
Num. 15. 3$. 

C HA. P. IV 

■That Needlefs Recreations are tmUwfull l on- 
the Sabbath. 

^npHere are another fort of anions we muft abflain from 4- 
1 upon the Sabbath, (viz.) .Kxcreaiive AmbWWo the ^«eativc \ 
TextlNot finding tty ownplcafur^Kecrtanons^mUm, &$Itfikom 
are blown up into prophanencfs.': ; thd& 'delights -wFtfeh in. an the Sal- 
ine week are commendable, on the Sabbath are intolerable, bath day. 
B2H Kephetz, the original word denotes, we mult have *no S3H 
blandijhments on that day, nothing to be a (hare or titilla- > 
lion to fenfe, then the outward man muft not be flattered; p^| a ir>,.'42^ 
or gratified. The Commandments muft be our walk, the 
Word q\jlt, tkld, and Devotion ourVhiefeft recreation. Our 
cxercifes on the Sabbath are not Corporal but Spiritual, not 
for outward but inward delight, not to pleafe/^z/cy, but to 
ftrcngthen/^^, , The. Sa.bbath is the fcujs Mybday a It Pl$^* 
was a good faying of #We Hiftalenfu, J he Apoftles^ ( faith, ^b Cap!r& 

\."« he). 

a 4 The FraBical Sabbatarian. 

'Hon ad luden- he) therefore ordained the Lords day to be l^ept with Religious 
ium ordinatur Solemnity, be can fe in it our Redeemer rofe from the dead, which 
% a&\wAaJLm ^^ therefore called the Lords da) ', that refiing on the fame 
etowndum from all earthly nils, and' the temptations of the World^ wt 
deum. Aquin. might intendGods My worfhip, giving this day due honour, for the hope of the Refurrettion we have therein, Ween;oy thfi^ Sabbath not to play in, but -to pray im, for our fouls , and not 
* Sam. 12. 3. f or o\i\~JportSi faith Aquinas. It is true, Man is a poor frail" 

Tetlffdum 11 ' P iccc of Clay > and therefore had need t0 be recreated, crea- 
foco°s\et chores ted again by lawful delights and recreations » but muft the 
in publicum holy day of the Lord be this vacation? Is this the time for 
riucerii visa- fports and pleafurous fatisfaction > Surely this {peaks a 
trmepulariy g ra nd abufe of the Sabbath. Muft the poor mans Ewe- 
'bcrnahalitn Lamb be taken ? that little Tpot of time God gives us more 
cbolefacereja- immediately for out (piritual intereft, muft that be proftitu- 
tervatim cur/i- ted to grattfie the fbftnefs of the flefti ? The Council of Car- 
tare ad injuria t j )a g £ petitioned the Emperour Theodofius the younger, that 
^Stt^ thG{hcwsof the Theatre and other Playes, thenufedon 
itiecebm , fie- the Lords day might be removed, which accordingly was 
cine exprimiwr granted by his Edicl: > and it was Enacted, Anno T>om % 415. 
'publicum gau- 7 hat on the Lords day -the Cirques and Theatres in all places 
^ iUmp ?P ub \Jhouldhejh'ut H p, and people denytd the plea fur e thereof, that 
Tertul! Apol" f° t ^ r w ^ e minds might he taken up in the worfbip of God: 
Cap. 35. ' And thus at this time both Church and State united to fup- 
T>iesfe(ksm~V x ^ f en fail Recreations on Gods holy day •, and indeed 
jeftatialtijjim* how .ir*&&oittl is. this, that mans fenfe muft be flattered in 
fodka\os,mttH tfiatj ju^^u^e of time when his foul is to be feafted ? how 
woluptatibfts comeg^, pthat a Sabbath is jb tedious, that thereis a need of 
V tTcV\bn£ a $ ime t0 wearit awa Y> andibrhe burthen .may be -light- 
xit.'ii. l ' "$M ? - It is charged upon the carnal and covetous Ifraclttes, 
* ,V v shzt they mifiH the Sabbath oiteri butxhis is cen fared as fuch 
0^mlwi$& fe as ^^ threatens with die .wcrft of judgements, a fa- 
J2*»$y Art.* mine of- the Wprd^ nay, fuch a -fm as will ihake a Land, 
tipw-hein^ and make, it- tremble.. Learned Zanchy hatlr" an excellent 

Jspwy hoy lav 

dufbamv Xj&&&tL%iv &hi-ndivois y.zjuasjaww JccxppoK. Theod. adGrxc. Infid. Serin. $. 
Amo^S. 5.compafrd\inth v. 8. u. ' . Ludinojlri effs ddhent .fierce CJnti ones , ysr^i^yini.ledfr 
vn*H sgntwmviJitQiomj <$ifl<mMC9nfotitibnGf,p3Up^ CoJ, 


'the PraSkical Sabbatarian. 2 5 

Speech y Our Playes on a Sabbath Jhould be Holy Singings. 
Scripture readings , vifitation oftheSic!^, comforting of the 
Afflitted, andfupporting of the Poor: Thefe are the delights 
of a favoury fpirit, and a gracious (bill. lam fare that of 
the Apoftle is feafonable on a Sabbath, If any man willmakg 
merry, let himfing Pfalms, James 5. 13. This is a comfor- James$, 13, 
table Ordinance, and a fpirituai Recreation. Chrift is an 
inclofed Garden, Cant. 4. 12. And can we complain of the Cant. 4, n. 
want of delight, who have fuch a Garden to walk in > Sen- 
fual paftimes, for the molt part, they are ufelefl impertinen- 
eies, the Parent hefis of mans life i but on the Lords day 
thefe are unjuftifiable vanities, and let Keafon bring in its 
fuffrage to condemn thefe unfeafbnable Sports and Recrea- 

Recreations on a Sabbath they are impediments to duty. - 1. 
The Bifhop of Ely (our adversary in this pointy grants,that 
Sports and Recreations are prohibited on the Lords day, Jo Bifliop of £/v, 
far forth m they are impediments to Religious and Evangelical P- ^l* 
duties. Now how they mould be otherwife, is not eafily 
difcemible •, for do not Recreations poffefl the mind, divert 
the intention, withdraw from fpirituai duties, hinder the 
fervice of Chrift, and fill the heart with froth and vanity ? 
And are not (ports ufaally the very leekage of Corruption ? 
When we bowle, what do we think on but the b^afs, and 
the game ? When we fhoote, what are we intent upon but 
our aime, and the mark? I inftance in thefe two, becauie 
thay are efpecially urged as lawfull on the Sabbath. Let 
us, faith Greenham, Ceafefrom Games, Sports, Exercifcs and , ._ 

fuch like things of left neceffity, hut great impediments to the 3 '*' **' 
Sabbath. Isit to be fuppofed, that we frame our Spirits, or 
compofe our hearts for divine converfe on a bowling green ? 
What is this, but to fancy we fhould meet with the gra- 
cious viiitati&ns of God at a Stage-play? An adverfary in D, ^• ^ 
this point hath thele words : Such is the reverence that is due 
to the publick^duties of Devotion, that they require not onely u 
fur ceafefrom other works and thoughts for the time, of the per- 
formance, but alfo a decent preparation beforehand, thatfo our 
thoughts and' affections, which are naturally bent upon the- 

E worlds 

2 6 The Pr aStical Sabbatarian. 

worlds and not eafily withdrawn from it, may be raifed to a 
dijpofition befitting fo facred an imploy went : Thisismoft 
piouily and worthily concluded. Let me reaiTume what is 
here granted : And mull not our thoughts be as much taken 
up in digefting of the word, as in preparing for it s in me- 
p.. ditating on Ordinances, when over, as in di (poling our> 

felves for them when to come ? Meat is not healthfull, as 
Non tamum onely put into the mouth, but as chewed, fwallowed and 
leBio, fed a digefted. The facred Ordinances of Chriftmuft be followed 
meditjtio. with critical inquiries, divine and ferious meditations, fer- 
vent prayers, or they will fall fhort of the intended work 
Acts 17. 11. anddefignofthem. The feed when thrown into the ground, 
Aug.dc temp. mu ^ k e Covered with (how, warmed with funfliines, wa- 
Serm. 251. ' tered with lhowers, or it will yield no expected crop and 
harveft : And if it be Co, I lee not where Recreations can 
find anyplace, which are nothing elfe but incumber ances, as 
St. Auguftim fpeaks. 
2v Recreations on the Sabbath, they are thefnares oftheflejby 

% ' they are onely pleafing temptations, with a fair colour, like 
en. 3. . t ^ e A pp| e w } 1 i c { 1 (Jrew our firft Parents to a breach of Gods 
SanS Sahbd* w '^ lt was pl ea ^ nt t0 behold. . The Jews firft Feaftedon 
thumftjhs dies the Sabbath, then danced frantickjy, and grew exceffively 
turn fuerit, eo prophane > as the Profeffors of Leiden oblerve. Theie plea- 
hihrhagiu f m g {ports, how often do they draw the tongue to finfull 
JmMw!r fli PP erine ^ s 5 i«flame the eye with luft and wantonnefs, and 
eTdemumabie- P ut tne neart mt0 a cama * frame, nay, too frequently, ie- 
runt, m ilia ad duce to excefs and intemperance ? And as Auguftim in *he 
infina*faha~ forementioned place faith. They prefs down the Soul, from 
ibm> etplau- ^' m g nf t u p toa Heavenly Life. Our corrupt heart need not 
Leid FroT^ ^ infinuation of {ports and paftimes to broach it, that it 
may run with levity and prophanenefs : Gods holy Sab- ^^ neec } s not f uca engines of corruption, 
tempore. Recreations on Gods bleffed Sabbath, They are the very 

3g cankgr of Ordinances, they eat out the very heart and force 
of them : Sports will eafily and naturally rub orTconvicSi- 
ons, take off the guft and fweetneis we have tafted in the 
Word,and wear off the imprellions ofPrayer,and of other fb- 
kmn duticsjall which with the found of theGoipel we have 


'the PraSticat Sabbatarian. 27 

partaked of, evaporates and is loft. When we have con- 
verfed with God in Ordinances, how many things lye at 
the catch to invalidate their power h Satan is ready to tfeal jlfat 13. 19, 
away the Word, out hearts to damp and quench the efficacy sicut infemi- 
of it, the world to charm away the fweet mufick of it *, and mndoager 
there is need of meditation, prayer, and holy and fan&ified p^p^ndut 
means, to keep alive the fire of the Word in the foul > and f}$orm?um 
therefore unfeafonahly we flufti our felves with Recreations femcmeier&ero 
and Paftimes, to bury all in diftaft or forgetfulneis. The .vsUmmcar ai 
ufe of fports will inevitably make our Righteoufnefl likg the audiendum 
morning dew, which the heat of play and delights will fud- ^™£% m 
denly dry up. Nay, if the Cares of the world, as our Sa- *£■ # J^J. 
viour fpeaketh, willchoak the Word, much more the plea- lighter ovan- » 
fares of the m world, when they are more foft and futable to dus, turn ex 
delicate fkfh, and corrupt nature. As in the Primitive parte eonciona* 
Times* more Apoftates were made by the flatteries of Ju- 1°^ ^ditom 
lian, then the fires of Dioclefian, and fmiles mo;e harm'd Lyfcr. 
the Church, then (marts. Nothing more likely, then to f tf 
Jhoote away, bowle away, whatever we have been affetted with, 
in holy Ordinances and Adminiftrations. M f u I3 ' 22 ' 

Nay, the very Liturgy of our Englijh Church, compofed 4. 
with (b much exa&nefs, and deliberation, (as is often urged 
by the admirers of it) commands the fourth Command- 
ment to be read, as well as the other nine, and there par- 
don is begg d for the breaches of this Commandment for 
time paft, Lord have mercy upon m\ and then Grace is im- 
portun'd to obferve it better for the time to come , where 
it is prayed, and incline our hearts to keep this Law : Where 
thefe three things are coniiderable, 

1. That by the Sabbath the Church underftands the 
Lords day only. 

p 2. That ihe takes the obfervation of the Lords day 
founded upon the fourth Commandment. 

3. That (he intended that day to be kept as a Sabbath, 
and therefore begs pardon and grace 5 which if (b, there 
can be no room for unneceffary labours, and needlefs Recre- 
ations, both which are but prefumptuous incroachments on 
Gods appropriated day. As holy Augufline forbad hunting, 

E 2 and 

The Pra&ical' Sabbatarian. 

Leo thi Em- 

I Rev, 10. 


Efal. 84. 10. 
Pfkl. 63. 2. 
Ffel. 43- 4. 
Gant. 2-. 4. 

2 Sam.©', 16. 

Pfal. 19. 10. 
Pfal. 42. 4 

& r chem. 8. 7 

A&s 20. 7. 
Rom* 3- 2. 

Hef. 9. 14. 

and all worldly pleafures. And Leo the Emperour >" .Waifo 
volumus voluptatibus occupari y Our will is, Notpleafures to be 
ufe% as being the great obftruclions to the Spirituality of a 
Sabbath > they difcompofing the foul for. fublime and hea- 
venly intercourfes j to be Jpiritually raifed, and to beplea- 
furoujly addi&ed on the Lords day, being ftrange incon- 

Recreations on the Sabbath, they are too much the evi- 
dence ofaformaljpirit. To the holy foul, the Temple is his 
Triumph, Prayers his pleafure, Ordinances his delight, the 
Sayi&uary his fatisfa&ion.. David counts one day in Gods 
Courts^ better then a tboufand. Flafhy and frivolous Recrea- 
tions on a Lords day, to a gracious fpirh, they are his little- 
eafe^ and the clipping of his wing, the Souls confinement and 
reftraint, the. Prifon grate between him and Chrift, no way 
his Pleafure but his Purgatory •, and where they are received 
withgratefulnefs and contentment,thcy loudly Proclaime too 
much froth and vanity. David danced at the enjoyment of 
the Ark, but thefe leave the Arl^to fport and dance. . 

Recreations on the Lords day, They are the debafements of 
fiiriwal mercies., as if there werfc no cap tivating power in 
Divine Ordinances, to hold the foul intent for a day \ no 
honey comb in the Word to pleafe the tafte, no pleafing vent 
114 prayer, to eafe and fatisfie the SouH as if finging of Pf alms 
made no mufic^ and reading the Scriptures did yield no de- 
light. Ah, with what patience and content did the femes 
hear the Law read in the time of Nehemiah ? The people ft aod 
in their place^ faith the Text quoted, as if they were ftaked 
and fattened, without any delire of removal -, Their ferious 
attention chained them to their prefent llation.P^/ preach- 
ed till midnight: the fweet Oracles of God drowned all wea- 
rifomnefs and diftafte. Ordinances have a favour in them, 
which refrefh and raife the Saint, and there is no need of 
carnal fport s to wear off any tedious abhorrency. To aifedr 
or ufe thefe paftimes on tlfcr-Sabbath,isi0 cmbafe the value of 
Divine exercifes, and to charge holy duties with abortivi 
empj.inefr as if they were barren wombs, and dry breafts. 
tet the Umpirage -in this cafe be, referred to the holy 


» The Pra&ical Sabbatarian* 2$ 

P.falmift , .in the Text quoted in the Margin. Pfal. i. 2. 

Recreations on the .Sabbath, ' they are the firing of a - 

tinent difcourfe, which is.expreily forbidden, in the Text 5 

for faith the [Text, Nor fieakjngtby own words. ] In our 

fports more efpccially, Out of the abundance of the heart the 

mouth will fie ak^, as our Saviour faith. Sports are the very ^? t# . } z * M* 

fuel of vain and frothy difcourfe. A :> holy man obfefves, "S^& 

That fome,. men- they never make an end of their pleafures, nor malum covdir 

an end of talking and hearing oftfyem; their Hajvkes are not ex ^d? nscejjb 

only on their fifts, but on their tongues. There are two things e ft* e \ u faodi 

which fpring amine of impertinent difcourfe, Feafts and ^^f^f cT 

Sports. -\Ve may as well feparate blacknefs from the cloud, jj cut ex f^tido 

as frothy languagefaom frothy pleafures \ Nay, how often are fame tionpefi 

paftimes ftained wi-thJfinful prcteftations, the fatal takjng fat nijtfjtid* 

of Gods Name in vain, nay, with Execrations and Oaths, the ^^^M^ 

fcum of Hell it felf? Where did Herod make his wretched ^-jj^ 

promife, which was died in the blood of the Baptift, but at Drf% 

a dancing, when Herodias her Daughters [cet, did not trip barfed. 22*. 

To much as He rods tongue ■■> And if at any time the tongue is ^ark<5. 2,7. 

fet on fire of hell, as the Apoltle James (peaks , Games and £*™^ s Jj' ^ 

Paftimes, prefently become *the bellows to blowup the fire. Q \ t& mcur\it 

Sports are ufually the tongues Courtizau to draw it to folly, operandi, tuum 

and wanton intemperance, with frothy rejoycings, and car- fa* obh%utn- 

na'll triumphs j nay heats and paflions are mixt with our re* d(V 

creations, and the tongue is to proclaim them. The mirth 

Which attends paftimes will not be cag'd up in the brean\ 

but will fly out inimpertinent and unfavory language.. How 

often in fp©rts do we call our Brother fool, and yet our Sa- ^undUJit^ 

viour faith,, that very cxpreffion puts us m danger of hell VJr f JtfS >& 
r 2 . ! , A / r- • Vm -n> ' ' 1* 1 • cenlwra verba, 

pre / And theretore let any ierieus Chriftian make his own aSatanaprace* 

confeience the Tribunal, to which I dare appeal, whether dunt>et ad Su- 
lfas flatulent and unfeemly difcourfe^ the infeparable compa- tana ^ tendunt, 
nionof Gamesand Paftimes, be not a iinful undecency on ^ ic tmipiimf, 
Gods. holy Sabbath, and an oppofition to the very Text =, ^' ^'Su 
iurely the_n,if ever 0> with I>avid,\yc fhpuld tafxg heed we offend pfel.' 3 p" 
not with our tongue. 

Recreations^on a Sabbaftfy Jhey are an indignity offered to o. 
the noble and precious fid. Shall the body, that it 

I. . 

.naafsan&ifa, Zt 22 ,„ 


3<d The Pra&ical Sabbatarian; 

Corpus eft er- pile of duft, cemented onely with a little flyingbreath, that 
gjftulumani' y a g offiegm and cholar, that prij'on of the foul, as Plato ufed 
a*. Plato. tG ca u ^ en j y t j ie time f |i x w holc dayes i and the foul, 
, f . that piece of eternity in the bofbme, the breath of God, nie 
c uUtm, & car - f avm £ of which was the grand and forcible attractive of 
cereftanimar, Chrrfts incarnation and death, this darling of Heaven , not 
ersogri/odjcrVcffu- enjfly one day, but i; muft be retailed and canton d into di- 
^/r ^ca ^ vers ^ivifions? Some parts of it muft be fpent in the la- 
lh Hferom." ^ours of our Callings , and fome in folemn Duties in the pub- 
lick^Congregations, and (bme in (ports and delightful Recrea- 
tions, when the publick is over, and fome in private Duties, 
(if there be any time O and this torn and rent Sabbath, 
Gen. 37. 3. ibmething like Jofepfrs Coat of many cok)urs, muft be the 
onely morjel for the immortal foul. But how irrational is it 
Mat. 16. 25. for the foul, that better part of man, which (hall live as long 
Vita corn* tua as God himfelf, to be ftraightned and pinniorid to a few 
animaefc/u/M hours ? It muir not enjoy one whole day, onely the havings 
Gtmn*tu*&e- f our work and recreations, the crumbs which fall from 
mofwTrot the bodl€S tabie ' Let the Chriman who is felicitous of tor 
miffazmma, f ou ^ s vernal inter eft, confider,whether this pittance of time, 
qu£xitae]i* onely a few hours on a Sabbath, be futable to the vail and 
eft, JictnoYitur unlimited (bul, eipecially if we obierve, that the foul fways 
TeTlfJitfeft the body ' the k° dy * ollows the condition of the foul, and 
J^AugVtt. llot tne *° ul tne eftateof the body. 

p. Labours are forbidden on the Sabbath, much more Re- 

creations. That labours are prohibited, the fourth Com- 
Melius eft in mandment is the pregnant teitimony of : now (ports, toys, 
Sabbato arare, paftimes are of lefs avail then labours. It is a fhemorable 
qujmfahare. m fp eecn f Auguftine, Melius eft in Sabbatho arare, quamjal- 
Aug.^^ ; ^ ^ y itUr t0 pi ow ^ ^ en t0 c J a)K€ u p n a Sabbath. 

lt Labours may bring in fome Income, io not (ports j there 

is a temporal profit, and emolument in the one, none in the 
other. Concerning ft or ts we may lay, that the Gamefters 
ifa. 55. 1, a. labour for that which is not bread, there can be no (implies 
from the breaft of a recreation. Paftimes are clouds with- 
out water. 
2. Recreations more tempt and flatter the fle(h, then Lj- 

b*uu do.Toyle doth not pamper, dancing^huntiag^ooting 


Tht PraStical Sabbatarian. 3 1 

do •, they are fun-mines which make the dunghill of mans 

heart reak with noyfbmnefs. It was once the expoftulation 

of a holy man, worth the tranferibing, his words are thefe 7 

What jh all I fay of the Zeal of worldlings , which may controule MxlGreeJihw* 

the fecurity of our fins > worldly men never feek for pleafme. „. . . ,. .. 

.-:,* £111 1 r / t • r Vita tn iehtiu 

whiljt profit doth drop, and Jo long as tbeji may gain a penny , a gens,& mors 

how diligent are they, they will nctjport or play : But the Sab- e ft, fy umbra 
bath is the market day of our fouls, where we.Jhould gather monii quantum 
whilji tbefunjhines v Here is profit, and fo there ought to be ^im umbra 
diligence, and therefore we. jhould lay afvie pleafure, and we £™? curbed 
fiiouldfay, what have we to do with Recreations any more? umbra, untun* 
yet how many negleft their pleafurefor the world, and we m will pro certo, vita 
not for heaven or our fouls ? But after the publick Ordi- i^-voluptuaria 
nances are over, nay multitudes in the very time of publick, 'Tj^ a ^ r$ ' 
Worjhip, follow their fenfual Recreations, I was going to Betn. Serm. 
fay*- Abominations. It was a faying of King James, Though 48 in Cantic. 
without fuperjiition, Flayes and lawful Games may be ufedin 15 James. 
May, and good C hear at Chriftmas,jt?f alwayes provided, that &**>***»* f*~ 
the Sabbath be k$pt holy, and no unlawful pajiime be thenufed. p< * P* * 2, 
And as a worthy and holy man obierves > No man can think. Dr. B, 
upon-tbat day to be fo difordered, as to follow his ordinary plea- 
sures, without gr 'eat contempt of God and Man : Vpon that 
holy day, all forts ofnteninuji utterly give over /hooting, hunt- 
ing, hawking, bowlings &c. and they mufi no more deal with ' 
them, then the Artificer with his Trade, or the Husband-man 
with his Flow. I fhall fhut up this particular with a pious **^ aU Q **' 
Ejaculation of a Holy and Reverend Bimop, who thus vents tem p. Lib. 17; 
himielf : I wonder what tfyefe kind of men, (viz.) (thole who 
bathe themfelves in pleaiures upon the Lords day^ will do, 
when they come to Heaven, ( if ever they come there) where 
there is a continued Sabbatifme without intermijfion h furely 
they will wijh themfelves on Earth again, unleftthey k$ep a Sab- 
bath better here below. Do we not pray, Thy will be done on 
Earth as it is in Heaven ? there the Angels Ido nothing but 
praife God. Do we hope to be likg them in Glory, and not endea- 
vour to be like them in duty ? Our Heaven- above is a con- 
tinual Sabbath, our Sabbath below mould be a continued 
Heaven : The Sabbath, not tbeftorts m the Sabbath, fhould 
be eur delight, * Rc^ 

32 The Practical Sabbatarian* 


io. Recreations on the Sabbath are forbidden by all kjndof 

i . harps. 
Reguies requi- i. By Divine Law, (viz. ) the fourth Commandment, 
titur in quarto w here Labours are expreily forbidden : , and fports are an 
Prtcepo^ cqua i jf not a greater impediment to the duties of the Sab- „ 

. amjtuK, bath, both public* and private i the jweets of Recreation 
(edilhrejuks. influencing the mind, and withdrawing the heart, much 
infolodeo,cer- more then tbefweats of Labour. Surely if we mult not toylc- 

vm-tw^Au' WC mufi ^* -^ ° n G ° dS h ° ly da ^' 

a.*mfw. ug. ^ By the Law of Nature ■•> which requires a total ablti- 

• ' . . nence from all works, both of Labour and Pleaiure, during 
sUr>fts°Apo!}o% *b e nme *H° tte d and confecrated to Gods fervice, publick 
facvue&iomlms and private. But the Lords day is that time allotted', we can- 
ejieonfiemw. not work and worfhip both at once : and if when we 
Buccr. mould worlhip, \ye follow our pleafures, or our profits, 

Is not this to fubordinate the Divine Will to mans Fan- 


3. 3. By the Law Political, which requires a total refiing 
Edw.-ffotfch. fr° m a ^ kind of labour or diverfion, and applying our fouls 
Aft Pr 1 nJrJ °fy-> zndonelyw Religious Exerciies, a* the Statute 
Carol. Primi. ^ in g Edward the iixth of blelfed memory, a Law -yeMm- 
Jd Sabbathi rc P ea ^- That Englijh Jofiab, the morning Sun ©f Ret 
reSamobJerva- nation in England, began early to confine the Sabbath 
tionen, duo re- the two great defigns of it, Reft and Sanctity h and in this he 
t[iiiruntur y cjuies {hewed himfelf to be Cujios utriufq-> labuU, a Keeper of 
MS2*-^ both the Tables : And indeed the enjoyning of the holy 
A^cVmi. obfervance of Gods blelfed day, is a rare piece of Rcforrm- 
Theol. tion, well becoming the Care and £ onfeknee of the bd 


4. .4. B^ the Law Ecckfiaftical , cfpecially that Homilie of 
H;n. Of the our Church, which is eitablimed by a political Law, which 
time & place forbids all Labour, and requires us wholly to give 

of worfliip. t0 Religious Exerciies, and lb by conrequence, u 

forbids, and prohibits all kind of Recreations : and the fame 
Homilie forbids all toyiih talking on the Lords day", and 
f 3 a mipri adminut, from the greater to the leiler Sports 
and paftimes. Now therefore what is thu^ pi i by 

the Law of God, Nature, Church and 

practice. -Re- 

The TraSical Sabbatarian. 3 3 

Recreations on a Sabbath are the wafts of time, they alb- n. ' 

enate the time viz. Sabbath from the intention of the'Law- 
giver. God never fan&ihed a piece of a day, or ever fet 
apart a few .hours onely of his holy day for his fervice and A • 
worfhi^, and left the remainder to mans difpofal, either to 
■purfue his Games or Delights b Such finfull encroachments, /yfet, p, *£ 
to ufe our Saviours phrale, are onely the putting a piece of 
•new cloth to an old Garment. 

' And if the plea of the iabourihgferfon be brought in, who obj. 
-labours hard all the week, and therefore lays claim to Re- 
creations 'oh the Subbath, efpecially if it be confidered, that 
God wiuhavi -Mercy and not Sacrifice': To this plea and apo- ^&t. 12.7. \ 
logy it may be reptyed, 

This Argument may as well proceed againfl the Old Sab- Sol. j. 
bath, as "again! i the- Lords day, and yc/t it 13 generally con- Exod.2Q,8,p, 
fdied^that the Lord enjoyned the Jew; a whole day, and 10, 11. 
•allow ed f hem no bodily recreations onthc Sabbathjand there- 
fore it is no violation of mercy to deny the like on the Lords 2 

day. [ . Adminutula.ei 

The word Recreation is equivveaL'^ Ind-eed there is a Re- leviora quibm 
creation which is mercy, (viz,) the neceilary refreshment of neccorpt»fati- 
tWWdyi as eating, drinking, -refting it fclf, efcecially to g™Y ecmen$ 
thoie who nave weaned tiienUelves with labour ^ yea, to m ^nianon 
fome fickly- bodies, fome ordinary, moderate and hiorfefiiive mendendum, 
Recreations way be allowed, as a learned man obferves. quit ilk anxie- 
But there is % Recreate ion whicn we call fports and paftimes, ^tempotiuf^ 

when there is no rieceffity ± and to- allow this is no work of t'^^J^ii 
,...., J 111. r> c . 1 twdftatemjili" 

mercy ; and at it be a mercy to the body, it 14 Jeverity to the a Jemtefpkium 

foul: and in thiscafe, God will have Jacrifice, and//£ fitch moid libma- 

hjnd of mercy ,'- which pleafes the fancy, and the corrupt tem illam in li- 

heart ef-man:, ^againit the advantage (Si his better part ; This cenUamcaY ™ 

is tt> rob the joik that -bears the Image of God, to fay the t ^^ maml 

body, which beareth the Image^of death and frailty.' ul James 4. 14. 

The great* ft mercy which can be i"hewed to fuch as>lubour 3, 

hard all the week, is to give them reft for their bodies, and 

divine nfrejhments and recreations for their iouls i and for *?*• ^ me ' Yi 

this^the Lord himfelf was carefull: And if their bodies have f^Xfff j 

tfeil and r-epofi^ the' great ell mercy, **9 mercy ta tfotk Xisuii i£gfcv& 

F To 


54 The Fra&ical Sabbatarian* 

Sicq&musin to breath the foul in holy meditation, to draw out the foul 
Sabbatho, ut j n holy prayer, to refrelh the foul with divine truth, to re- 
J^Li, create '*>^ with fm 8 in 6 of pfalms, to bring the fml to 
atquti <rm- ' holy ordinances, where it may meet with its Beloved > thefe 
%\um inchoemm are theory /pints vfmercy^ when Chriitsji^/ /?i/ fcloivd on 
SMmhum. a Sabbath, with Flaggons and Apples, in Gofpel diipenfa- 
^ r tions. 

Cant! a. 5. Anc ^ i* .any defire to£e mercifully the way is, not tofteal 
fr # if from God, but to allow ifcof his own •> Let the Labourer 
IVk.C and take his reft on his o^n day : And fome well obfervt , if the 
Mr. P. Sabbath be Gods, it is no more true mercy to permit bodily 

K&SKjP?'!!*'* recreations on that day, then it is mercy to .give men leave 
maxllupuis] t0 ^ ca ' ot ^ er mcns goods on the Sabbath, becaufe they have 
ne# eflika farulharddW the week before, the perfbn offending in the 
mapr xinom, rirft being far more guilty. Can it be rational, that Gods 
qudmqusaxi' Commands fbou/ld wait on mans conveniences I and happily 
fawQyJ* tllis conveiliency is created from mans neglett r TLOt mcej- 
' fit}'. 

5 . But fuppofing it was mercy to permit fome bodily recrea- 

tion ( which yet cannot be granted ) to inch as have labour- 
ed hard all the week long , yet what is that to fuch who 
have laboured very little, or nothing in the week, to fuch 
whole week is nothing but a Sabbath, a reft, and time of 
leafurc, and vacation ? and yet thefe are rnoft ready to call 
and clamour for fports and recreations on the Lords day. 
Dr. FaulMic- ^ ut * s one wittily obferves, Thofe who are not; annihilated 
ilethwjit. with hard labour, have no .-title or claim to be recreate^ 
created again by delight and liberty : If any can pretend 
to this plea, They are fuch whole cheeks are moyitened with 
Epicuri difcu- fweat, and hands hard ned with toyle, and work all the 
phnamuhd ce- wee ^ • k ut f uc h are lXK> fc filent, and modeft in their claim 
vJaZiLi&bo- anc * P rttent *o ns : anc * therefore it cannot be any mercy to 
wafcrat, fed fuch who fpend the;r time in Courtihips and DalJiancings, 
quia muliosad who Converfe like a wanton Epicum-> or a flump Anacreon^ 
populare no- whole whole life is nothing elle hut a recreation^ and a fuc- 
snen vohipta- c& (f IVC chain of pleafures, and worldly fatisiaCfcions j and 
La^ntl ? Ub. yet thefe (as I laid) ar.e they who are molt importunate for 
3. Divjrn fports and jgaftimes on Gods holy day. And therefore, to 


Jjbe Fra&ical Sabbatarian. 35 

reaffume that Argument from which we have a little di- 
verted i Recreations on the bleffed Sabbath are inexcu- 
fably the wafts of that time r which U wholly dedicated to the 
ferviceof God, and the foul, as now comes to be (hewed. 


Ik Whole Sabbath is tobejpent with God. 

THere are many perfons both of Eminency and Learn- 
ing, who have taken much pains to prove the lawful' 
nefs of {ports and paitimes on the Lords day •> I mall onely 
reply, it was heartily to be wi(hed, fuch great -parts had 
been improved on fome other fubjecj, and the fiream of Nemo 'map in 
their fweat had run in fbme other channel. Alas, in this i*W pronu* 
Argument, mans corrupt Nature will be the beft Oratour, e f^ l jt^. ini 
and produce the ftrongeft plea ^ we are naturally enclined to ™* m ffi f 
flefhly eafe, and the flatteries offenfe, as oth*r things which Laerant. 
haften to the Center. Nature I fay here can plead its own ^uih ii emvim 
cauie, and needs not thcfupplemcntof another Advocate, citfoniorfuit 
But if the whole day of a Sabbath mutt be (pent with God ahsro^ fed qui 
in publick, private or fecret duties, and in managing of Mitinemre- 
the affairs of the foul, which comes now to be proved in &jJa* 
this Chapters then the Argument for fports and paitimes " bo- 
on the Lords day will lofe its force and iignificancy. And no Pudic. 
here I may begin tlie Argument, with that (harp expoitu- 
lation of Naamans Servant to Naa?nan himielf > What if 
God (as he fpeaks of the Prophet) had required (bme great 
thing of us, would we not. have done it ? What if God had It ; s mo ft f . 
required of us fix dayes, and given us oncly one for our felves, qual, if man 
mould we not have obferved them ? Much more when he have 6 fays, 
rcquireth but one day , and giveth us fix, dull not we ob- j£ at ®°& 
ferve that ? Shall we abate God of the tale and meafure of the 7/3* and 
his time? Shall the ftream of times wherein we are com- this is the rea- 
manded to worfhip God be fo (mall, and yet (hall it be kn, the foul, 
turned into fevtral channels and direrfions > Reafon it felf and life oi the 
here feems to condemn the (traig'htnefs of our (pirits : but mandnient/ 
for the clearing of the Argument, we will fetch our evi- [fa, s&$. ' 

I 2 deuces 

g6 The Practical Sabbatarian. 

dences from the treasuries of Sciipture, Reafbn and conve- 
i. . In. the fourth Commandment, which yet our Liturgie 
confefTeth to be of equal obligation with the reft, in pray- 
ing for pardon for the breaches of it, and begging grace 
for the better obfervance of it (as was hinted before) I fay 

Exod. 20. 8. m tms Commandment the initiatory and rirft words com- 
mand the fandrirication of a day, not a fart of a day, or a 

Dcut. 5. 12. few hours of a day '•> for the words of the Statute run thus, 
Remember the Sabbath day to keep it holy i and it is very 

Memento diet obfervable, and not to be palled over with filence, that 

^umfcnMfres Goci $ ot ^ 110t 011C ty commanci us t0 kee P nol Y tnc Sabbath, 
^wtDomimh whicn might be a time indefinite and indeterminate, but the 
in quarto Pr<t- Sabbath day, which amply prefcribes the time of obfervance. 
cspto ; Ad hoc & day, no lefs then the tune of a day, it is rOiyn QV'Jom 
'fn^andum Ha Sdbbath > * be day of a Sabbath ; Now the word ZDVJom 
dlejviipjtus property and ufually figniries a full day, unlefs it be rigu- 
pr<fcepti, turn ratively, and by way of Synechdoche i it Signifies fbme- 
aliquam partem times, time indefinite, as Critiques in the holy tongue ob- 
dki, fedtctum fejye i and Co Gen. 1 . 5. where it is faid, the Evening and 
diem eJfeDo- ^ Mornine was the firjt in, there the word is OP jom , 
candum. Wal. and the day mentioned 111. this great Commandment, mult 
Wcare to ac- needs comprehend the fpace of twenty four hours > nor do 
count the fan- tne Learned by their interpretations or glofles, abreviate or 
clHicationof fh orten tne time, but CDV jom is a whole day by the con- 
week a duty Ic ^ on °f a ^- Now fhall God enjoyne the obfervation of a 
which Gods day, and (hall rve mutilate it} Shall we maime or cttruile 
immutable it, and take part of this holy day for our labours or. recrea- 
Law,dothEn t - ons > Surely this favours of too great prefumption. We 
Book Eccfef, muit kv Divine command keep holy a day, not a part or 
Vol Lib. 5. piece of a day => and therefore for us to fay, as the Harlot to 
God would Solomon in another cafe, Let not God have the whole Sab- 
have atlsjfl bath, nor let us have the whole Sabbath, but let it be divi- 
weeklobeal- d ec i between his fervice and our fports, what is this, but 
lowed him. with the unprofitable fervant, to call God, hard lUajler, and 

r.uf. that Kis requiring a wliole day, was an adt of too much au- 

The Divine ftcrit „ 
Law «c quired 

i/wr one dq} in a week /honld be {eo A ueflred tot holy worJhip. Eslhr. dc Cult, SjnQUk^. 

C-p.u. 1 Kings 3. 26. Ztfet. 25. 24, And 

The FraSlical Sabbatarian. %j 

And as we have an Argument in the beginning of the 2. 
fourth Commandment, wherein God Jhews his Soveraigntj, 
(owe may difcern an Argument in the body of the Com- 
mandment, wherein God mews his indulgence \ for in this 
fourth Commandment God allows us fix. dayes for labour, £xod. 20. 8. 
but the feventh is to be a day of holy reft and obfervation. 
Now tl^e fix dayes for. labour, are fix full and whole, Saturate eft, 
without any .deduction 0/ abatement. Man may without diemfeptimtm 
regret on thefe fix dayes purfue *?* &vwJ>, thofe things which ? uem r>d e °fa- 
belong to this life,. zs.Chrjfojtome calls them ^ He may go Com mGenef 
forth to his labour till the Evening, as the Pfalmift (peaks > 
nay, if his ftrength ftill fail not, he may draw the curtains Morale eft, ut 
of the night, and make a further prog^efs into his toyle exfeptemdw^ 
andpainfulneis, and all this without. wm^T^md^Ti^ 
of the fourth Commandment. Now (hall not the (eventh aetUY% AtLn. 
day be of as long continuance and duration as any of the Difp<;7. 
other fix ? Shall the day for Heaven be more contracted, chryfofi. 
then the fix dayes for Earth ? Tihe day for fpiritual reft, pfa ^; I0 4- 2 5* 
(hall it not be of an equal! length with the dayes for fecular docbttth "he 
labour ? Whence arileth the inequality, that the fix dayes meaning of 
may be wholly employed in our worldly affairs, but if / art thefe words; 
onelj of the Lords day be (pent in holy (er vices, it fnall be fa dayes Jhalr. 
fufficient? I amfure the fame word QV jom a day, is in fjc tobethV* 
both •> both the fix dayes, and in the (eventh, and how Thatfeeine"" 
comes the figniheation to be altered > it jom a day, fignifies a Godhathp-r- 
whole day in the one, why not in the other ? why not the mittedusiix 
whole feventh day engaged in divine fervice, as well as the ye$ to ^.? 
whole fix dayes taken up in fecular employments. Chrj r weeaghfchr' 
foftome and Theodoret obferve, that from the very beginning the feventh, 
God taught man, this lefloh, that one whole day in the cir- wholly toferve 
cle of (even is to be employed in holy fervices. And many ^ im - ?*%**' 
famous lights of the Reformed Church conclude, that what- If 1^3™% 
ever is moral'm the fourth Commandment, this mud needs ths Adm.p.5'5'^ 
be, that. the feventh part uLevery week be confecrated to Jamkncatt 
the worfhip of God. So Zanchy, Bucer, Martjr,&c. That initio^doQry 
famous perfon mentioned hit (peaks roundly when te ™!*Jt? C > ^ 
laitn, l bat it is perpetual and eternal while the Church re^ dienslnxit^ulo 
mains upon Earthy that one. day in the wze\be defigntdfir the hebdomad*. di° - 


■ ' " n . 

38 The Practical Sabbatarian. 

em mum intc j ervice and worjbip of Gods and this (faith he) is fir me and 
grum, fere- unfhaken. Auguftine in one of his Sermons advifeth the* 
gandum, etre- p e0 p}- e ^ Jbatfrom the Evening of the Saturday, till the Even- 
fhirurnhm 0- ^ngoftht Lords day, they avoid all vain flirt b and idlenefs, and 
pevatiwem* allfetular toyle and labour, and wholly fit th em \j "elves apart 
Chryfoft. fr the worfhip of God. This excellent man gives the full 
^§tLn*t!v current of twenty four hours to the holy obfervation of the 
SeptimUm &i- Sabbath > And this, faith he, is rightly to keep the Sabbath : 
em, nan utfiem and truly if God gives us fix natural dayes to labour m, is it 
dewputabitad not fit that the Jeventh mould bear an equal proportion 
crsar,dum,fid w ith every working day? And therefore it is a natural 
wnnodlndum ^ confifting of twenty four hours, which wemuft in con- 
(htu't. fciencc allow to God to be the Sabbath day. But befides 

"iheod. queft. the force of Divine Command, which as clearly enjoyns, 
in Genefin. the feventh day far holy Reft, as indulges the other fix dayes 
Perpetuum eft, f Qr t0 yi e anc [ labour \ the very plea's of the foul may come 
BumdiuEccle- m t0 affirme the fanciification of one whole day in the week, 
fuogit inter- to fpiritual and divine fervices. Let us confider. 

dies inhebdomade,cdwi&hjinomaneip?.M,h$cftdbile,& firmum eft. Pet. Mart. loc. Gonu 
/Jug Serm. deTemp. ELequirit Leus quietem bane corpora, et cejfationem aboperibuf, non 
.qutiemcunq', et dimidiatm,fed juftm,ylenam, et exjftjin, ( i, e. ) pYopqfito accommodnm. Mufc. 
Totus ergo dies, ex t'oto ammo, quantum fert humananecejfita*, et imbecilhtas, rite* acpid 
Deoferianduserat. Leid. Prof. 

1. The Soul in the Noblenefs of its Original, it is a Heaven- 
born foul, Gods breath in mans boforrie s Mans foul onely 

The Soul is bubbles from the fountain of fpirits •, our foul is but a beam 
(haypct 15 f rom the glorious Sun, God bea'm'd into man a glittering 
v r**' foul j and mail not this noble joul, fb worthily deicended, 

lay claim to one day, as well as the body, that dufty cafe of 
the principle of life, the foul, that body, which is onely the 
fheath of the foul, the cabinet for this jewel to lye in , put 
in its title and right to fix? What is this but to degrade 
the foul from the honour of its Excellent Original } 

2. Let us look on the foul in the excellency of its capacity* 
Amma eft ex whaf is not a reafonable foul capable of? It is capable of Gods 
Deo,nonut ex j ma ^ There j s little of Gods Image to be Teen in the bo- 
uaduud?i?ceu <ty- &>& ^ a fpirit, and fo ftamps his Image on tbefiirits of 


x Jhe Practical Sabbatarian. 39 

men and (hall not the foul, which bears To noble a fuper- v* quadam 
fcription, enjtfy the pnviledge and latitude of one day, <l$ ^ff^/^. 
well as the body, that earthly tabernacle which is foon ta- C iente y &.iz~ 
kui down, and wrapt up in a iilcnt grave, en;oy the im- ceflu quodam 
munitv ot iix whole dayes? But mult the abatement fall on naturae pro 
t'- fouls portion^ ^ SJ^, 

divimtum%\ propyietatum ajjimilatione. Lcid. Prof. ^ V^ r ; 5* *» 

Confider }&e multiplicity of a fouls ■ work^v and therefore j ^ n p# 4# 
let not its day be fliar tned by j?<$9 pkaf-uns ox.fervile la* Fraclar* funf 
hours. The work .of xhe fouj is very.great and very various, wim* dotes, 
there are many duties to perform, many graces to a£r, w^«y ■ /'nAio- 
ordinances to wait upon, W«c^ knowledge to acquire, m*;*y ne$s mr y fln d<j- 
corruptions to fubdue^ Now, he that is to ride far, let him folemamgenii, 
not want day-li^bi, the fouls task^is great, let not »h time cogitation* cu- 
be Ihort, ' eipeciilly ■ ihorter then God hath made it. The }#t»ifi^ 
body hath onely two things to get, (viz.) food and tab- £2^^ 
ment, it hath but two rooms to go thorow, the Kitchin n ia,difcurfa, 
and the Wardrobe :. But the foul, bath more and nobler at- et ratiocinatio 
enlevements to purfue •■> It hath a Pardon, Grace v Chrift, & vebm omn*. 
God, Heaven to look after, and obtain > and mail its owm \Zl^7tli- 
day, given it more especially for .tfoefe great attempts, be taYum , (mim . 
Fubjecl to an unhappy diminution ? pteth pvafen- 

pravifioy etm&imeinleipfamconverjfo, et Y?flexio,fu*{p contemplation &c. Lied. Prof. 

Let us look , on the foul^ in tfie eternity of its duration. 4. 
The foul (faith, one) is a bud of eternity -, the bufinefsof the ^ima *TO 
foul is of everlafting concernment : But the body is afhat- j^^'jU, ' 
tered piece of dull, njha.\ing fa brick which is loon unpinned* dine had m- 
the paint of its beauty is foon warned off, the vigour of its nicam graven 
ftrength is foon weakned and enervated ^ a thoufand dif- (Mp** fc &* 
eafes can crack this piece of frailty j> and yet this tottering fajfan^t* 
piece of flefh, mull have its full fix dayes, and the eternal arumuo f U mJ 
foul not enjoy one wlwle day, without allowance made for et da mihi le- 
pleafurezndfecular employments. viorenu 

Let us conlider the foul, in the importance of its well- . 5,. 
fare. The body /<?/Wj- the condition of the foul, but the 
foul doth not follow the condition of the body. If thy foul 


40 lis Practical Sabbatarian. 

mifcarry, it had' been better, as our Saviour fpeaks, thou 
Mat. 76 24. hadii never been born. Man tares as his foul fares. It was 
S.c dhquiiur t h e Redemption ot tiie foul that dre wChriit from Heaven to 
Z m r m *l J * .;.rnac-k amongit us, and to orf^r up himfelf a facrihee to 
vuv%foji- Divine Juiiicci, and therefore howrational is it, that the 
-uitjtjpetioh, precious foul ihould en) oy a full Sabbath without any fen- 
dehmginqthie (ual vacancies, for pleafures and paftinies, feeing the whole- 
faluto,jdiech- matl \ s dependant upon its difpofal, and is< happy or nufer- 
™hlenu*rd' a kl<^ according to its flate or condition. But, td wind up 
ilxidere, It tu *& s particular Argument, if we- confider either the force 
ts requeues; ofthe tourth Commandment, or the-pregnant plea's of the 
O civitas deft- immortal foul, who ft intereftis much purjued on a Sabbath ^ 
teYjbil»,mun the Sabbath is the very day God hath -appointed for 

Cwioi turn ttjt.jojtls great affairs and negotiations-* we mult conclude, 
ipfedstfiyCives that the time which God requires tor/ himfelf, and "'f/r r the 
tuifempsr l<r- -fouls advantage,, miiil be at leajt equal "for. continuance to 
*i*fi*P? cmm that which he allows for- other employments'? and'furely 
*/?MDei* Vtm noone ^y ot thc week is lon S er or Sorter then. another \ 
*«Hug. Viftor. but if the Lords day hath not twenty four hoifrs, it mint- 
needs be thorterthen-tfeereft. 

The Primitive Chfc re h kept a night as well as a day on the 
Sabbath,as appeared bf their Vigils .ztld this nor only in ti 
■ of per fee ution, but in the times when Emperours were'Chri- 
ftians. The ancient Fathers are clear 6c copious in command- 
ing the Obfervation of a whole Sabbath for fpiritual fervices 
as a duty. So Augujiim,Iren£m^ and the Council of Mat 
f^ hath thefe words s Let us obferi^the Lords' day , and fine' 
Cone. Maf- lt fr om f ^ e ^annhtg of tlx Saturday, till the Even'mg 
con. Lords day., fequeft red from aU bufinejs. Nay, let us hear Mr. 

Vrimrofe^ our.A'dverfary in this Controverfie, his neceffafy 
(faith that learned man) that a day be ehrfen and appointed^ 
Primrofe. that in it far of . -catnip men ma ; 

?r»f.;>. 1, 2.. traor dinar ityioyitbliclt and private d 

fome firdhiary day far that end, ayidintbislliming, fkitfi 
jhew th e mfe lies infer iour to'thc j 
- . sue day in jlvcn to Gods fervke. And another conclu 
(who is likewiiVouradverfarv) That fine dayrbt d 
nthtUrd, mayfunl to Ik 


The FraUical Sabbatarian. 4 1 

.. ■ 

which he proves from the practice of the Heathens, who ob~ 
ferveda whole day to the honour of their Gods : And there- C.Dowp.74. 
fore what (pirit are they of, who on the week day could 
wifh the Sun might ft and ftiU, as in the time of Jojhua, or J°? 1 - I0 * *# 
run bat\ as on the dyal of Ahaz, that they might have 2 Ktngs 20 ' 11 ' 
greater leafure for their worldly affairs > butdeflre that the 
Sun might pafs on, on a Sabbath (if it were poifible, with 
a (peedier flight) that that holy day might be the (boner 
over, Kke thole wanton Ifraelkes, Amos 8. 5. who were Amo$ 8 - ?• 
weary of their Sabbath. In a word, it is very ftrange, that 
any man (hould make the Sabbath like Nebuchadnezzar s 
Image, the upper parts Gold and Silver, but the lower * 
parts Iron and Clay > the former part of a Sabbath to be 
(pent in holy, in golden duties, but the latter fart of the 
Sabbath, in Iron labours, or Clay, droffie pleafures and de- 
lights , in bowling and (hooting, and (uch like (ports, (b 
much contended for by many men to be lawfull on the Sab- 
bath day. 

God will not abate any thing of a whole day in other Fe- 3 » 
ftivals, which are of an inferiour nature, and which were 
onely Ceremonial (haddows of # (bmething to come, as we L cv.23.32. 
may obierve in that (ignal and famous place, Lev. 23. 32. 
the words are the(e •, And it Jhallhe unto you a Sabbath of 
reft, andyou Jhall afflitt your fouls in the ninth day of the month 
at Even, from Even unto Evenjhallye celebrate your Sabbath. 
Now this Feaft here mentioned was called the Feaft of Ex- 
piation, and it was celebrated on the tenth day of the 
month Tz/ri, our September , and it was called the feaft of p ftpafthak 
Expiation^ becaufe the High Prieft did then confefs unto ficrum, ela^fs 
God both his own (ins, and the (ins of the people, by per- feptemfepti- 
formance of forne Rites and Ceremonies expiate them, and ™ m . s \ 1 ua ' 
make an attoncment to God for them. Now to give you a^uf, quin- 
the Reafon why this Feaft was called a Sabbath, in the fore- qujgejjwia , 
mentioned Text, you muft conceive, that the other Fejii- quamammero, 
vals of the Jews were by a general notion called Sabbaths, Af m t ha He ' 
though they did not fall on the feyenth day, as the New jr erum ^ eo 9 
Moons, Ezel{. 46. 3. the feaft of unleavened bread, inftituted panem* 
in the twelfth of Exodus, upon the ftaring of the J ewes in Jofeph.Anti. 

q t h e Lib.3Cap.10> 

The PraStical Sabbatarian. 

Exod. 23. 14. the slaughter of the JEgyptitns firft born, and the fcaft of 
Tentecoft, a feaft inftituted in memory of the Law given on 
Hxc fcftafo Mount Sinai fifty dayes after Ifraels coming out of Egypt ; 
sTbbathmin* an ^ * n Z ^ c *" s wmc ^ continued divers dayes, the firft 
ciderent.ob du an d tne ^ were, more properly termed Sabbaths. And fo in 
plkem jeflivi- the feaft of labernacles, or Booths, which was ordained to 
tatem mjgnus witncfs that the Ifraelites lived in Tents or Booths in the 
tjcfhntul ki Wl ' ,dernds ' the hrft and the laft day of this feaft was cal- 
Leid. Prof. * e 'd a Sijbb&rii 9 butif thefafbkmn feaits fJi upon a week- 
ly Sabbath, for t\\Q double feaftival, it was called the great 
/Wal 4. 2. ^ °f t ^ ?e Sabbath, J oh. 19. 31. But to reafiume the Argu- 
Hof.<5. 4/ menu If God will have a whole day for the fe Ceremonial 
Pfal.p2.i,2. feafts, which were to fet with the riftngSun, the coming 
ofChrift the Sun of Right evufnefi, furely God 'will abate 
Sebbathi,apW nothing of his fub ft ant ia I Sabbath, which is to endure till 
lmx°\*- u die fecond coming o£ Ghrift j : ( I mean not the J e vent h day, 
nijkationes, tnt -7 ew?ex Sabbath, but the firft day of the week, the Chri- 
quttamen ab ftian Sabbath ) If the Lord was fo ftricl:, that he would not 
hacpYimH om- fofe a moments honour in a ceremonial fay of reft, what 
™M™&«** fhall we think the Lord expels upon this day, this holy blcf- 
cljufrhebdo- fid Sabbath, which is moral and perpetual ? "Surely on this 
viaiUdies, in day we muft not ferve him by fits and flafhes, and fudden 
quarto Pra- pangs, which pafs away as the early dew, but -we muft con- 
cepto Sabba- ft an tly wa\ with him the whole day, A flying Ceremony 
Jw^Wal a ' mu ^ not c ° / mman ^ more conftant and-. ftri<3: obiervance, 
then a ftated, fteady feftival, the holy and weekjy Sabbath i 
Lk a WalUm obferves, all the other Sabbaths of the J ewes had 
Gal. 4. p. 12 their dependence on the great Sabbath, the weekly Sabbath, 
and the week was fbmetimes called Sabbath, and fo the 
HfSabbatba firft day of the week was called the firft day of the v Sabbath, 
ceremmialep and fothe fecond of the week, the fecond of the Sabbath, 
{^"^ for the Sabbath fake, that glorious day, which fhed a lu- 
nim? AmeT' ftrc u P on > and § ave name t0 tne wno ^ e week. And indeed 
Sablatu autem othcr Sabbaths, were but beggarly elements, as the Apoftle 
in decahgo fpeaks, Gal. 4. 9. beggarly, having little in them to enrich the foul, and elements, being the firft andi®ea\ method of 
diesnoflraJJo- j n ft ru <aion, the fhady Ceremonies, which were to teach the 
S'fir Children of IfraeU But our Sabbath is of a higher and nobler 
m . Id. nature, 

The Prj&ical Sabbatarian. 43 

nature, not covered with" fo much darknefs, nor fubjedl 

to (b much decay 5 and therefore if God be fo punctual, Mark 2, 28. 

and exacl in his time, in tbefe flitting fokmnitks, which 

were to ceafe at the very ftrft dawning of the Gofpel, Ah 

how much more on hit fixed Sabbath, the fouls' weekjy ban- 4. 

queting day with the Lord Tefus, the bleJJedLordofthe Sab- Hie -verd infer. 

bath. - '"milSclli 

And fourthly (yet further to clear this truth) we rauft patlfJt^Ipl 
conclude, To abate any thing of {pending a whole day with quod dew be- 
God, is but the wanton abufe of divine indulgence. The Sab- ni 8 n ^ "0*(f- 
bathis a price God puts into our hands, and to play and cumvjld ^' 
(port upon it, is to trample upon our pearls. And truly God dies nob* relm- 
hath lb imoothed and fweetned the fourth Commandment quat,unumtan- 
with fo much equity and kindnefs, in giving us fix dayes, ttimm fepti- 
and taKing to himfelf but one, that to break this Com- ™«&&emfibi 
mandment, is but the greater evidence of obftinacy and itub- jjj^ at J ^ 
bornnefc 4 and indeed, to thole who encroach upon his Sab- "i Vii ' T ^ v fy a . 
bath by their toyle, and their pajiimes, God may frame the nmv kmrrif 
fame expoftulation, which once he made to back-fliding If- *&*yctyfa* 
rael, What iniquity have you found in me, wherein have I wea- wtm'^ 
vied the-e, come tejiifie againft me : Have I roughed my Com- ^f" 7 *" u * 
mandments with any grievous feverity ? have I not given ™*a!!!?? W ^ 
you iix dayes,and reierved to my felt onely one ? And muft-chryf. 
part of that one day be proitituted to the flatteries of fin, to Tom. 5. 
vain {ports, an&unprofitable recreations, is not this to abufe #<>* iUorum, 
my love, and Tport with my indulgence ? Nay, to crumble* ( J P°ft jIorum ) 
the Sabbath into fo many pieces and diviiions, to fpend part diihnsmdnmi- 
of it in holy fervices, part of it in civil labours, and part of nicum diem 
it in jenfual pleafures, it is nothing elfe but fo to disfigure diviniscon- 
the Sabbath, that neither Divine command, nor Apojlolical ™ n *&™ fe* 
inftitution .willow it, fo as to own it to be their iiTue and i^LinLe'vit, 
production. * Cap.' p. 

We may likewill) fetch an Argument from the Text it fllf, 5 . 
which commands our delight in the holy Sabbath , Wernuji Ifa. 58. 13. 
call the Sabbath our Might, faith the Text. Now can this Sai > hatum eft 
be confident with. that delight and complacency a Chriftian fyj^£'£ m 
fnould take in the Sabbath, after a few hours ^to break n&i obfirvan- 
from holy frrvices, zn&fpiritual duties, to gad after the plea- dum % delica- 

G 2 fures turn, i.e. deft- 

a a The TraUical Sabbatarian. 

ti*& mi, £ fures or profits of the World ? To refrefh their wearied and 
clamini : Vcus t ^ rcc i felves with a bowle or a foot -ball , and to leave Com- 
emm.capkt mun i m ^^y God, to recreate their, felves with a fit of 
OvwZmexre- marking, dancing or mooting ? Surely our delights in Gods 
Hgiofofuicultu holy day are weal^ and faint, if they mult be ietcht again, 
inSabbfto. ^ anc [ revived with fuch loofe and vain fatisfaclions. Indeed 
Alap. in Ifai. ^ ar g ues a very vain and frothy fpirit, to have no more plea- 
fure in Gods day, then to fpend a good part of it in vain 
talk and idlenefs, in rioting and wantonnefs, in iports and 
foolifhnefs. It cannot be imagined that any men who ever 
Spenfa Chrfr tailed any fwetnefi in Chrift, or his Sabbath, and felt the 
fium hu ^ ns j unknown refrejbings of his holy Reft, but that they will 
e(}i°fedcur'> mourn for their cold affecSions, and that they have not 
quonim cum fpent their Sabbath more accurately and exactly. Certaiuly 
mantes afpcttu thofe who plead and inveigh much againft the ftrtfi obfer- 
mutuo neque- vat j on f Gods holy day, never fully tajledwhzt the Sab- 

temper aTdtfro ^ atn was > and wbat tIl£ & 0V Y an< ^ ex cellency of it. Is the 
ad intuenti* Majefty and Glory of God fo vile in our eyes, that we do not 
oculum imago think him worthy of fpecial attendance one day in a week ? 
gratioc nfle- doth he call us now to reft in his bofome on his holy Sab- 

wfca? admh bath > and do vve kick his bowels > and defpife his bounty > 
ratio, etfmul Doth he call upon us to fpend this day in holinefs, and mall 
laudandi cupi- we fpend it, or at the leaft, part of it, in mirth, {ports and 
diias t neq-,in fafiimes , and in all manner of vanity ? Where are our 
bacrt ficullus j on gi n g S anc [ breathings after Chrift' upon a Sabbath ? Were 
Twlifunt amo- no ty duties gratefull to us, we mould not io foon make 
ru duces. them ofT, we mould not make the time of a Sabbath, like 
Del. Rio. the vail of the Temple at Chrifts death, to be rent in twain, 

(viz.) between the Lord and the Wolr Id y whereas one bone 
Kal. 42. r, 2. f Chrift was not to be broken, fo not one hour of tlys day > 

here wemuft fay as Chrift of the fragments, gather up the 
Mat* 27. $r. fragments, let nothing be loft. It is perilous to clip the 
Joh. 19. 3 . jy n g S Coyne, and very dangerous to clip tht Lords day > 
#7arK0. 43. | t( . us nQt Wltri Annanias and Saphira bring half the price. 
A « This holy time was never ours, nor ever was there any part 

thereof in our power £ therefore to keep bac\ any hour of 
Qommunio no- tms n °ty diy muft needs be finfuti. At no part.ofthis day ; 
flraejhumVa* be the Lords, why do we give him any? And.-if the whole 


The Practical Sabbatarian. j^tt 

be the Lords, as certainly it it, why do we put him off tre, et Fili 0i et 
with part ? But there would be no need of theie queftions, ™ *<me cum 
were our delight in Gods holy day, and were our hearts cap- fthofint om* 
tivated with Divine Communion. Delight fweetens duty, ^#^%^ 
and makes it eafie and pleafurous. That Sabbath cannot be Zanch. 
longwhich is complacential. David did requeft to fpend not 
onely the Sabbath, but his life in the Temple, and count- i John 1.3, 
ed one day in Gods houfe, better then a thoufand. It is no- 
thing but a carnal frame of ft> ir it difgufting the things of P&I.27.4. 
God, makes the Sabbath tedious and weariibme, and feeks 
to break open the Cage door, that it mayfly out to its fen- pral * 8 4« *9" 
fual delights and recreations. Was the Sabbath our delight, 
we fhould not calt lots upon it which mould have molt 
of it, God or the World, holy- duties , or trajhy paftimes. 

Our own Conveniency and advantage, calls for the whole $ t 
day of a Sabbath to be fpent in holy and ipiritual fer.vices i SabBatha do- 
for the gain we acquire in publicly Ordinances, wilf eafily centpevfeve. 
be loll, if not followed with private duties-, It is private rantiam wi *0 
meditation, private repetition, and private devotion, muft cont/yajent 
fatten truth on the foul, which we have heard in publick. 
The fruit we have enjoyed in publicly, will prefent- 
ly be blafted by paftimes and (ports, which withdraw and James 1. 23. 
alienate the foul from the very duties it had newly been In §abbatoo;»- 
employed in. Happily in the publick Ordinances we faw ™P aY inosds- 
theface of Chrift in fome meafurej if preiently we fly to vain ^ZZl*^ 
Recreations, we (hall as the Apoftle James {peaks^jtraigbt- m - tnef u fq. a ^ 
way forget what mannff a beloved our Beloved was. What was vefperam, 
delivered m the Pulpit, is belt imprelTed on the foul in. the c oncil. Turon. 

i Clofet j and fecret approaches can belt let home publicly or- . 
dinances. Our tear $\ve fhed at home^ mull importune a e q^^^ l j-l' 
bleffing upontruths we have heard abroad. It is the Ob- vimfruftus, a. 
Nervation of a Learned man, Nothingmore effectually quench- firitus finBi 
eth thefparkj of the divine jpirit handled in Ordinances, then tgniculos in 
the pursuance of earthly and worldly Delighs > and therefore n ^'M^l 

I he thinks, tbefafeji manner of observing the Sabbath, is not pf^^vd 
onely to fanHifie it in the public^ Congregations , but in our m - ;72 # mundar.a. 
private Houfes, not onely infolemn Ordinances, but in private obldlamento- 
Duties. And if we purfue public^, private andjicret Duties,, rm^onpifatio 

which W , 


The f radical Sabbatarian, 

which yet arefo neceffary on a Sabbath, what time will be 
left for labour or Jj>ortfull refrefhments ? So then the whole 
Sabbath mu'ft be fpent with God. 
» And if the Jewifh Sabbath was to confiil of twenty four 

hours, much more the ChrijHans \ But the firft is moil true, 
Exod. 10. 8. for the whole time of a Sabbath was required of them to be 
fan&ified in holy duties, in oppofition to their owk workj. 
As for the nights we diipute it not, they were allowed to 
reft that night as well as we. Now then, if the Jews were 
bound to fpend a whole day, all their waging time, in divine 
and holy fervices, much more we Christian?, for we have 
received greater benefits, we have greater myfteries of God- 
line (s to contemplate, and greater means to help us in the 

Mjrfterij E- 
ixingeUi in 
sternum ado- 
?an&a & con 

I Tim. 3.1(5. 
Cant. 5. ic. 

contemplation, Our field is larger, our light is clearer, our 
fervice is Tweeter > swe have our Sabbath to behold the face 
of our Beloved, and" what work more engaging andcompla- 
cential ? 
g. The very Heathens by the light of Nature, gave their 

Gods no leis then a whole day, and would not (urTer any 
Macrob. de work to be done on. thofc holy dayes => So Macrobiw telle us, 
diebusfeftis. That the fervices of their Gods were partly diurnal, andpart* 
ly nocturnal, and that the Flamines were to fee to it, that no 
worlds were to be done on their holy dayes. Nay, one of our 
Adverfaiies in this particular conlelTeth freely ; As the time 
C, Dow £.21. in which- fuch Religious Atlions are done, jo that fome- day 
or dayes fhould be dejtinatedfor the more foiemnperfo --mance of 
TriVi^'ur,y i thofe atjions, may feem to be a dillateri the haw of Nature, 
[*&*>* t*f m inafmuch as the Heathens who had no other Guide, had their 
*! i i ^ e * tot , tQ * A folemn Feafis and Jet dayes in all Ans coufecrated to the wor- 
?J'J!* m ' Q*ip °f their Godf - And therefore for Qhriftians to give lefs 
Ciem. Alex, then a day, is to fall (hort of an Heathen. Nay, Sctvda an 
Lib 5. Stromal High Pricft among them, affirmed, That the wi/fu'k Offen- 
der, who obferved not jiriCily three dayes conjecrated to their 
Gods, could have no Expiation. And what a fhame is it for 
ChrijHans, that Jupiter mould have more folemn and con- 
fiant worfhip then fehevah > that an Idol God mould have 
a whole day, but the Almighty muft onely hive a part, the 
refi to be drowned in fenfual pleajnres, or worldly toyle, 


The Framed Sabbatarian. 47 

Hen/acinus J Is. not this to let the light of* glow worm out- 

mine the light ot'tbe Sun, the light of Nature out-vie the 

light of. the GdjpeL Never let tbofe Gods who have eyes and 

fee not, have more durable and continued worfhip, then our pfijaw.!,* <5. 

God who is Omnifcient j thole Gods who have e^r/ *#^ 

/?e^r #<?*, have more folemn adorations then our God, who 

is a God bearing prayer ', thofe Gods who are Silver and pf a l. <5$. z. 

Gold, be better ierved then the bleffed and Holy One, the 

God of Jacob, who is an infinite fpirit. 

But it it be objedred, it is very tyring and tedious to pais Obj. 
the whole current of a day in holy fervices, and fpi ritual 
communion, and this might make us cry out with tiie holy wrf©'™- 
Apoitle in another cafe, Wbo is Jufccient for tbeje things ? t*'^©". 
To this it may be briefly replyed ■> 2 or. 2.1. 

God becaule of our infirmities^ doth afford what may re- 1. 
freili > and the better to bear up our bodies, allows moderate 
ileep in the night, and temperate rood m t'[\$ day. True, it 
was in Tertuliians time a difpuie, wh< : f ier it be not a duty Co- 
tofafion the Lords day j but our Saviours Apology for his ^ona miiitis. 
Difciples in plucking and eating the ears pj Corn on the Sab- ap * 3 * 
bath day, may eafily quiet that Question 5 and bleifed be the /fer.2. 25, 
Lord for his allowances of love : Nature even on the Sab- 
bath hath both its Nurfe, and its Caterer, its ileep and its 

Men do not complain of whole dayes for the world j they 2. 
rife early and go to bed late, and eat the bread ofcarefulneJ\?fo\, 127. 2, 
they do not fay alfc-the week, when the morning is, would 
to God it was evenings but rather in the evening, with it 
were morning again, to go after the world afrejh. Nay, we 
find many in their finful .wayes are unwearied, and when ifa.$<5,i2. 
one day is paft, they fix upon the very next day with enlar- 2 Tim. 4. 8. 
ged rciolutions. And mall Heaven with its Crown ofRigh- J^V? |* 21, i 
teoufnsfs, its Throne of Glory, itsravijhing Felicities, and /yfa n ' tej ' $% 7m 
mountains of Spices, no more influence us, but that one day ^W funtfe- 
fpcntin thepurfuanceoi it, ihould feem tedious and bur- <fcj Angelorum, 
denlome , and we mould impatiently wifh, would the & Beatorum 
Sabbath was over, that we might again bufie our felves in C n^f^^' 
in the affairs ©f the world I It is ft range, that neither di- cvufiium? 

vine Del, Jtfo... 


The Tragical Sabbatarian. 

vine command, nor divine rewards fhould clip our wings, 
but that we will be flying even on the Lords day, into the 
pleafing embraces of a ienfual delight, or fecular emolu- 

Many of Gods Servants, the Excellent of the earth, and 
Pfal. i<5. 3. the darlings of Heaven, and Princes in difguife, thofe pat- 
terns of piety, have looked on the Sabbath as their Fara- 
dife, where they could refrefh their fculs with variety of 
delights;* Nor have they complained that the wheels of time 
have been taken off, that it hath moved flo wly, and- drove 
Pral.84.10. heavily, but have thought the evening of that blefled Sab- 
bath hath furprifed them, when they knew not how to 
give over their banqueting with JefuS Chrift y the Ordi- 
nances of Jefus Chrift have not been their burden, but their 
repajr, nor have they thought holy duties the wade, but the 
improvement of their Sabbath. 
4# There have been thofe who have fpent divers dayes and 

nights, alfo in the fervice of God. Let us onely inftance in 
Luke 2. 37. Anna the Prophetefs, a widow of above fourfcore and four 
years old, which departed not from the Temple,but fervedGod 
with fajiings and prayers day andnighr, for her Sex a woman, 
for her cafe a widow, not having the company nor fupport 
of her husband, and for age eighty four years, yet night and 
day with failing and prayer, ferving God in the Temple. 
5. And for (uch as are tyred out with the time of the Sab- 

bath, would they go to Heaven ? There it is ever Sabbath, 
Rev. 4 10, 11." alrvayes fmging, ferving and letting up %)d. Bernard urgeth 
the obfervation of the Sabbath, and holding out in holy ex- 
Bern. Serm.4. crcifes thereupon, upon this account, That by prefint rejl, 
Col. 1744. men ma y ] earn t0 Ji ve i n re ji eternal^ and by per fevering in 
fervice, men may be prompt to perpetuate the Lords ever- 
lajiing praifc. But how would men do to endure Heaven, if 
here they cannot hold out the durance of a Sabbath cfcy- 


The Pra&ical Sabbatarian. q.p 


Impertinent and frothy Language unbecoming and 
defiling the Sabbath. 

BUt God in the Text," commands us not only to abftaine . . ; 

from unfuit able pr attice •/, but unfuitable difcourfes on J^c^litus 
. the holy Sabbath \ (b the Text, [ Not Jpeakjng thy own data reprimit 
words. ] The Sabbath may be polluted by the flipper i nefl o[ in colhquw 
the tongue, as well as by the jliding of the feet ', we may as ptirumfemo- 
well tal^ as aft irregularly. Holy Communication, O/. 4. n ™* t 'ff™i 
6. becomes a holy Sabbath. Our Sabbath is a fign of hea- f un dim autem 
ven j and there, as there fhall be no irregular pradtice, fo no rema\et y ettol~ 
unfeemly diicourfe, and here we mould endeavour to begin *&& &,. in- 
heaven. Vain difcourfe on a Sabbath, is like Mufick, at a p ^ m ^ £ff 
funera^or/zg&.f at a wedding, which are not onely imperti- famfirmnm, 
nent but unfeemly. It is a iign the World hath crept into Daven. 
our hearts, if it creep out of our tongues on the blelTed Sab- 
bath. The Sabbath hath its Shibboleth. Is our frothy and Abfiinendum 
loofe language the fruit of thofe powerfull Ordinances and e ft™ a ™ «»- 
holy Administrations we enjoy on a Sabbath > What a gulf [™r J f? mhus * 
do we (hoot, when we pais trom holy prayers to unfeemly j, St detra8oritf t 
pratlings \ from breathing out our fouls in duty, to breath irrifQYii*,ob[ce- 
out vanity in frothy Communications ? Nor will it be any "*> rtoqfi*. . 
excufe for us, to the God of the Sabbath, to fpend part of it ^P.*' 
in difcourfing of the rluent gifts, rare parts, elegant pafTages a - 4 x * 
of the Minifter, and to make himfelf, not his Doclrine the 
fubjecl: to dilate upon. Gods holy truth, not the Minifters 
perfbn or parts, muft take up our Sabbath difcourfes. The 
tongue indeed is only the hearts interpreter-, and what frame 
of heart we mould be of on a Sabbath, is molt eailly conje- 
ctured j furely then,if ever, our tongues mould be as the pen 
of a ready writer. The Emperour Leo would permit no talk? 
ing of pleafures, or worldly matters on a Lords day : And Clemens Ro- 
fb Clemens Romanut condemned all Jeftings, and facetiouf- raanusprofc/. 
nefs, to tickle or delight the vanity of mens fpirits. Men by ™n*Zm"7 
breaking jefis (hould not break the Sabbath. Dr, Ames ob- facetias. ' 

H ferves, 

i-o The Practical Sabbatarian. 

Culms publicus ferves, there is nothing more fits and tunes the heart for 
qudm maximd piijlic]^ fervice on a Sabbath , then holy difcourfts , we 
eelX'anlw et are more XC ^Y ^Y thexn f or jpiritual Adminiftrations. 
netejartdpo- Vain language lets the heart backward, that it is not Co 
Jfcilat ex&citia intenfe'm Sabbath performances. Our Saviour ( who is 
coVoquiorum our' Copy without blot) making a meal with a Pharifec on t ^ e ^abbath^ (pent all his tiim, either in healing or 
contemplation* . . ' f . , 2 - , , , y . , 

openimditi,' preaching, m wording miracles, ox Jpea^ing parables, winch 

qJbus p.iY.iti* are tho/e ftars behind a cloud, not a vain word drops from 

oresjumufad him, Luke 1 4. i, 2, 7. and furcly in this particular, our 

publicum cul imitation is our holinefl. A holy man complained long lince, 
turn. Awief. cri » ; ; /- » /•■•/-/' 

1 bat many had made J itch proceedings in Jin, that when they 

Luk.14.ij 2. Jhjtild reckon with their fouls, they would reckon with their 
Secundum Jlrvants, and when they jhould make even with their con- 
membYum con- jdences, they would mak$ even with tbew Chapmen, andyet 
IticTeftmir* t er f wa ^ tbemf elves of the fmall breaches of the Sabbath. 
culofa fir.atio The Leiden profeflbrs , make holy difcourfe , one of the 
hydropici. Ip* private Duties of a Sabbath, and to omit it, what is it, 
fumbvemirj- but to maime and mutilates Sabbath, to loofe a duty, and to 
culm dehorn-^ ma ^ e a c \ )a f nn< anc j Vacancy in the conftant and continued 
t &rijlififcm ia Religion of a Sabbath. And indeed, if holy language be fait 
dccc>t,quod re- at any time, it is more specially at the feaji of a Sabbath. 
VquacnnLu The Pfalmift , in Vfal. 16.4. Commands us not to take 

Chemmt, t } ie Name of other Gods into our lips 5 we muft not onely 
Ecclef. 12. 10. not worjhip them,but not name them;So that there is irreligi- 
Nan midopub,. °n ta the tongue, as well as in the knee 3 and if ever finfulnefs 
Ucd, fed etpYi. cleaves to the tongue, it is in idle and foolim talking on a 
wiim,S4t>ba- Sabbath , this indeed is the Fly in the ointment. On that 
ptiwisej'r- ^°^ ^ we mu ^ not ^^ abftain from fecular works, but 
citiis celebYe. fe*ft ar words* for much talk^upon the Sabbath about worldly 
tur, quaha affairs;, doth as much hinder the ian&ification of the day, as 
fum Safiptusr* much work^-t nay, we xm,y worl^ alone, but we cannot tall^ 
letliojctdone- a i one anc j f we mu fl. ] i n fc r others as well as ourfelves. Dif- 
Jticj meditatw, ' 

& colloquium de rebus fantlu, Leid. Prof. Col. 4. 6\ Sof Sol non modo ex/kcjtfuperfluos 
iy noxios ciborum humores, fed facit illos infuper aptot ad digerendum, falubres ad nutriendtm. 
Sic S2I prudently, non modo utfermo Ckrifticnorum non ft oiiofut aut notiw, fed ut aptus 
fiat) ac utilii ad xdijiiandum, Daven . 

Sermonojlcropvottuwttffe debet, etcomm$dm, ut auditor 'es nobis grtfias agartt, it pern os 
sdytti Jim, Thcoph. 


The Practical Sabbatarian. < t 

courfe, it either doth caft a flench or a perfume among others, 
according as it is good or bad. Now let us take the fe five 
Glaifes to fee the fin of vain difcourft on the Sabbath day. 

We may fee it in the clear Glafi of a Command, Frothy lan- 
guage is onely the foam of a carnal heart at any time, much 
moire on the Sabbath-, it is alwayes the breath of vanity^ E ^ ^ 2 
and therefore called corrupt communication by the Apoftle, * 5 

who here feverely forbids all fuch communication. And in- 
deed worldly difcourfe on the Sabbath is no lefs then corrupt 
difcourfe, putrid, rotten and unfavoury language, which is 
prohibited by ajh-icr command^ Eph. 4. 29. The lame Apo- 
ltle faith, Evil communication corrupts good manners =, lam r or,I ^ , 32* 
fure it corrupts good Sabbaths •■> it is nothing but fpittle caft Ppfa hi:-, ejl 
upon tha-faceof a Sabbath, its affront and fhame ••> propbane J cnj y™ ut ' 
talkgrs dealing with the day of a Sabbath, as the Jews with ^ er# ' 
the Lord of the Sabbath, they fpit in its face. rfox. 15. ip. 

In the Glafl of Example. Should I realfume the divine ex- 2 ' 
ample of our dear Lord, Lukgi^.j. No pattern more /w re T 
and pregnant \ his language on a Sabbath was as the drop- Uli * lJt ' 1 ' 
ping of a ho'tiey comb^ the language of Heaven, the triumph of ^^ $ 20 2 „ 
words, the falvifical difcoverks, that he brought from his 
Fathers bofome. But let me lay down the wonted cuftom'eot 
a late Miniiter,upw witji God^Huly Mr. T)od, briefly he thus /Jfr.Dod. 
(pent his Sabbath > He preacht almoft all day long on the fflt. Glark in 
Lords day;, tirft, in the morning he opened a Chapter, theJifcofMt. 
and prayed in his Family, after preached twice in pubhek, Dod - 
and in the interim difcouried all dinner while to thofe who 
fat with him at his Table : he would fay, this is not a day ff5/§£! 
to feaft the Wy, but the foul •, at the ririf fitting down he fa Si in qua con- 
would bid them help themfelves, and one another, and fee xenient omws 
none want-, let me faid he, bid you Lut once, for IwouldP^h^i^ . 
notjpeal^a vain word to day. After the two Sermons in pub- 6 f*£p^ T,& 
lick were ended, the houfe would be filled, and then he „,„ e r!tZcef- 
would lit in his chair, and then he'ufed to fay, if any one fg Y i U m,follidt£ 
have a good quefiion\ or a hard place of Scripture to open, let inquires vert* 
them fay on, and when he was faint, would call for fome re- taiemSsd omnia 
frefhment, and fo on again till night. And thus this man rf°J^^ 
God, fpake nothing but the language of God on the blefTed n £a) 
Sabbath of God. H 2 This iJ 

i-2 The Pra&ical Sabbatarian. 

3, This fin of ufing unholy language on the Sabbath, may 
be fcen in the Glafl of Equity. If idle difcourfe be not for- 
bidden in the fourth Commandment, then that Command- 
ment is itraighter, and not Co comprehenfive as the reit > 

i John 3. 15 * or tne ** xtn Commandment doth not only prohibit bloody 
murder, but the very bating of our brother > the (eveath 
Mat.- 5. 28. Commandment doth not onely forbid ads of Adultery, but 
•%°i f ecit r lafcivions lookj, wanton glances, nay, effeminate fpeculati- 
homi^dii n hoc ons ' andniaI1 not tne fourth Commandment be as large to 
etiamfacitin condemn worldly difcourfes, as well zsfecular labours ? Or 
cafu Adulterii, (hall our obedience to the Commandments of the fecond tz- 
«»wna£him b\e, be more exacl and Uriel:, then our conformity to the 
tdmmdicum Commandments of the firfi ? Shall our behaviour be more 
qmq[ cosreet f^cife to our neighbour, then to our God ? Surely he that 
afpeSum t utdif' hath faid, we muiinot work^on the Sabbath, hath likewife 
casyibiconjt- f^id, we muft not word it on a Sabbath about our fecular 
flat Mud, quod z fairs, our bargains, our pleafures, our p leafing vanities. 
et?harif<torum nojlra precipitin abundare jufli tia. Chry fort. 

4. In the Glafi of Religion. We fhould converge as Saints on 
Mat. 26*. 73. Cods holy day ', our language then more efpecially (hould 

gaemadmodum **fe*> us t0 hdon & t0 J*f m Chri i } ' Kvct ? thin S ^ 0lxld be 
MbfescLElias holy on a Sabbath, we fhoukl converle with God in holy 
in transfigura- duties, tread accurately in holy practices, breath out nothing 
tienecumCbri- but holy affections, trade in nothing but holy devotions, and 
fuinx^T edifie oneanotherwith holy difcourjes. Vain and idle talk- 
term vigebunt hig becomes not thoie who would ierve God more ferapbi- 
inter fantlos, catty then others, and who are in the Jpirit upon the Lords 
perpetua et, Jaf. Where are our hearts, when our tongues range and 
idh d uu. ma ' hcentiate in iinfull liberties? Religion will caufe a Saint to 
Gerard.' make a Covenant with bis tongue on this day, that he. offend 
Rev. 1. 10. not with his lips. At this time our tongues fhould be a mine 
Pfal. 39. 1. of Gold, not a pile of Drofs. 

5 . And laftly, we may fee this fin oifoolijh talkjng on a Sab- 

Neqienimjezti in the Glafi of future Glory. The glorified Saints convejfe 
erupt x£?« ■ one with another ini mo}} holy manner : What the method, 
^foawOT*, fed Qr t f K w fe Q f t j ie j r Communications one with another, 
tiLivuJimos in- . ,- n it 11 j 1 • • 1 1 • • 

vi'eemrermones is not Jo eafily dijcemable j but. this is clear, that it is molt 


The Practical Sabbatarian. 5 3 

holy. We fhould ftudy to fpend our Sabbaths here, as we coherent, de 
fhall fpend them above, in all holy and divine communica- ^jnirandU du 
tions i there fhall be no vain word, no fenfelefi prate about ™afip:entta 
the things of this life. Let us begin Heaven betimes, and jw,j£ fajj m 
in obferving a temporal^ eye dur 'Eternal Sabbath. napotenda 

operibui, de in- 
finite divitia gratia, ex bovXtox» argument it. Get. 


The Text further opened and explained. 

ANd thus I have run through the negative directions in Ifa, 58- *$• 
the Text, I now come to the pofitive. There is fome- 
thing Commanded, as well as fome thingprobibited on a Sab- 
bath 5 fbmething for us to do, as well as fbmething for us 
to forbear : Now thefe practical and pofitive dire&ions 3 they 
are not very many, but very rare, and what they want in 
number, they make up in weight, they, are ponderous,though 
not numerous, and they are principally four, like the four 
Elements , to conflitute the holy obfervation of a Sab- 

There is a Command for delight , fo the Text [ and «// x * 
the Sabbath a delight.] Our Sabbaths mull be our fatisfa- 
ftion \ not our burden, but our bleffing •, the finner mud not Pla ^* 2 ">- ^ 4§ 
take that pleajure in the dalliances of the world, as we/ ^ 2Gi 
mould do hi the duties of a Sabbath. This is the day of di- 
vine loves, and ftiritual complacencies between Chrift and Cant# 2 
the foul, when Chrift and the Soul meet together in the Velittos'tum 
Garden of the Ordinances, where they begin that communis tuas,wn'Domi« 
cation, which (hall laft to Eternity 5 then the believer fits "*• Ala P' 
under the fhadowof Chrift with great delight. As God 
makes the Sabbath his reft, lo he would have it to be ours. 
The Sabbath muft not be our toyle, but our triumph ^ the 
Sanctuary muft be our banqueting houfe, Duty our delicti p ^' 4 2 - 3* 4- 
It muft' be the joy of our fouls to aflbciate with Chrift^ to 
pour out our requefts in -prayer, to entertain the difcourfes 


^4 Tta Practical Sabbatarian, 

of divine will, and to enjoy fpiritual love, which is better 
Cant. i. 2. then wine. The Sabbath in the primitive times was called 
Kcsinmna thefeajtoftbe Sabbath, and fealls are not ufually times of 
die, b&rfs&i \ tcdioufnefi bu t pleafar.tnefi, fuch times pais away with grate - 
SMathifsfli- jTyH faiigfo ; anc } f ur£ iy \% mutt needs foyle the character of a 
Hilar inProl. ^hrifa«m 3 to let thole wheels drive heavily w hick are in 
in Pialm. the Chariots of Amrnadab. Doth it not very much un- 
Cant. 6. i2. " become us to be weary of that day, which God hath appoint- 
ed for fellowfbip with bimfelf, arid for tbe tranfa&ittgsrf the 
great affairs of Eternity } 
2. There is a Command/"^' Reverence. .So the Text, [tbe 

p. holy of tbe Lord. ~\ Si colueris Sabbatbum , quafi diem fan- 

Uum, gloria , & glorificationi Domini conj'ecratum. If 
thou oblerve the Sabbath as z holy day, confecrated, and 
fet apart to : the glory and glorifying of God, as Tie 
well glories upon it. There are two holy parTions adorne a 
Pfa 2. ii. s a | 3 | Dat } l5 j y anc j p e IT • t } ie one f or t j. je benefits of God, the 
IKfcapndie ot j ier f or the p re f mce f q q & fa one f or fa goodnefi. and 
cuctYereglc tnc other tor to great mfi. Upon a Sabbath we mufr, as the 
nam nojbam, Pfalmift ipeaks, rejoycewitb trembling. It was the faying 
pempofemce- of a Learned man j Upon tbe day of a Sabbath, let us not 
cendoft fpkn- ^ romo t e our 0iVH Glory, by ftately walking, rich attire y and 
end >"%£%£' t om ¥ ous appearances, but let lis exalt Gods Glory by holy du- 
gloriamqutf- tus -> and this will be more glorious and honourable to us. Up- 
Yamus\&hot on the Sabbath let us tremble at Gods Word, as the Lord 
mbaetixglo- fpeaks by the Prophet, Ifa. 61.2. Let us //<?<** Gods feet, 

"JfSrfTt kt us bc a *f ul1 of Gods p rcfence ' kt us exalt Gods Name > 

fofX rfws ' and tn i s is tofanclifea Sabbath. Humble hearts, and not fine 
cekbretur. cloaths, the bowing of the foul , not the plaiting of the 
Ife. 66. 2. hair, or the ordering of the Drefs, fpeaks the Sabbath Glo- 
5. The Lord calls for high eftimat ions of tbe ^abbatb. So the 

*D3Q Text, [Honourable.] The Word '-ODD Macbbid, in the 
Luke 10 42 0ri S nia ^ tigmties that B which is «- and that which 

~ ' ' i§ Ponderous. Every Sabbath is, a price put into our hands, 
ll8# 2 * a c ^ »>wjfo4 Hep v en, th 

few* which the i 

for Eurnity. On this day mor, 

The Practical Sabbatarian. 55 

of Grace is held out to lay hold upon. One obterves, our Efth. 5. 2. 
Sabbath is called the Lords day, not onely becaufeit is the 
Commemoration of our Lords Refurre&ion, but becaufeof. 
tbs benefits we receive from t be Lord that- day, and the du- 
ties we perform to the Lord that day > and therefore if we 
will practice the Text, we mufi -prize the Sabbath, wemuft 
call it honourable > and indeed it is fo, in a manifold re- 


If we look^upward ■-, Thisisthe day in which more efpe- 
cially wefing the praifes of the Lord, we recount his ho- 
nour, wherein our hearts bubble forth in holy thankfgiv- 
ings '•> and therefore the Pfalm, whofe infcription calls it a 
Pfalm for the Sabbath, is wholly Laudatory , It is a fong -p^ ^Jq^q 
for the Sabbath day, fo is the very title. And indeed what av 1 ? 

is the Lords day.,but primitU Cceli,thc dawning of Glory, the iFUtyn 
beginnings of Heaven, the tuning of the mulick which (hall 
laft for ever, to evefy true believer. On the Lords day 
the Saint makes it bis grand affaire to advance the Lords 

If we loo^downvpard, the Sabbath ftill is honourable: Then 2 . 
the Lord crowns us with^/w graces, honours us with his 
pre fence, meets us in his ordinances, puts all marks and cha- 
racters of honour on his people h then the'King fits at his Cant# u I2# 
Table, and lends forth -bit Spici^nard, with the fweet fmell 
of it. The Holy Sabbath is theblejfed time when the Lord fH^Z 
bows the Heavens, and comes down, and vouchfares his divinamfuavi- 
Tpcoplcfellorpjbip withhimfelf, fweet and falvifical commu- tatem acquifi- 
nion\ in a word, then the. Father drops bis grace, then the vft.Del.BSo. 
Sonpromifes his pretence, then the Spirit pur fues his work ^f^g' \' 
in theaflembliesofhis Saints. a ' * ' "* 

If we lookout ward, if we calt our eyes upon other days, ~ 
the other fix days of worldly toyle and labour. Theory 
gleanings of a Sabbath, are better then the Vintage of the judges 8. 2. 
week. In other dayes we onely reap the cur fe of the fir/1 
Adam, to eat our bread in the frveat of our brows j on the Gen. 3. ip. 
holy Sabbath, we reap the blefrng of the fecond Adam, we 
gather the fruits of his glorious purchate, we enjoy the or- 
dinances of his grace, lye under the imprejfwns of his fpirit, < 

and < 

5 6 the Practical Sabbatarian. 

and inherit the fweets of his prefence j and therefore com- 
pare the Sabbath with other dayes, and what is the drufi of 
a week, tothe^Wofa Sabbath I This day is nothing but 
the fouls wcekjy Jubilee. 

4, " HwcJook^ forward towards eternity, the Sabbath in this 

regard is honourable \ it is the j fecial day for the foul to drefl 
Fuit fllud Sib- *** trim-it (elf in to meet its Bridegroom j this is our pe- 
iaibum, Gen! culiar time t0 prepare for eternity* The Lords day is the 
£ 3. Typut day of Commemoration for Chrifts Refurrecftion, and the 
starts flittt day of Preparation for ours. The Sabbaths are as the rounds 
SMithiinar f a Ladder, by which we climb up to our Fathershoufe y 
anima^etcor- our P re ^ ent Sabbaths work^ being fan&iiied, becomes the 
porc,apecc3tif, way to our future Sabbaths reft. On this holy day, the foul 
calanitatibw, more efpecially waits at wifdomes gates, and brings its cor- 
timiferiuhw- ru p' lons to the llaughtering power of the Word, inricheth 
%entVl)euf ' lt f el f with Gofpel-treafures, feeds its graces upon Gofpel 
iniU'yetipfiin provifions, and every way accommodates its felf for the im- 
Veo. braces of eternity. 

Gen. 66. 23. 

VhrahuncmundumeftveYiSabhthiohferiaUo. Orig. Prov. 34. 2 4. 2 Gor. 
4. 7. In S gbhiho totut Veo^deiqwoluntati cognofcend* annuntiandttj dt cdimplenda vara .Alap. 

5. There is another command in the Text, {viz,.) of fruit- 
fulnefs i, lo the Text, [ and jhalt honour him. } Now there 
is nothing more honours God then our holy fruitfulnefs •, this 
gratifies his Will, this magnifies his Grace, this adorns his 

Tohn 1?. 8. Gofpel, this glorifies his Name. Our Saviour faith ex- 
.m, prcily. Herein is my F ather glorified, that ye bear much fruit, 
tratta&ilcs et We exceedingly honour God, w T hen on a Sabbath day, we 
fequacei mores, weep much in the Qokt, pray much in the Familie, hear much 
Cyr. in the Sandtuary, when we tremble at Gods Word, rejoyce' 

in Gods Ordinances, melt in Gods preience, when Sabbaths 
foften us, ripen us, raife us, and bring us to a nearer con- 
formity to Chriit 5 when this fun-fhining day of a Sabbath" 
melloweth us, and maketh us loohjairer, and more beautiful : 
Thus we fpread our branches, and Gods Name together. 



T^he Fra&ical Sabbatarian. 5 7 


YbePromifes in the 'Text, made over to-Sabbatic 
Lblinefs, explicated and unfolded. 

ANd thus far we have *afTayed, to unfold the duty tw- 
joyned in the Text, which is the holy and fir tit ob- 
servation of the Sabbath j and the Sabbath may be fanctfrned 
by forbearing what is criminal, and by purfmng what is 
commendable : and what is both difpkating or fatisfaclrory, 
we have amply laid down in the Text, and hitherto hath 
been difcufTed. Now we come to the glorious reward of a 
due fan&ihcation of tije Sabbath, which is folded up in a Triahicp-*- 
tbree-fol4 promife, mentioned in the Text h for one pro mi fe mia Sabba- 
is not thought fufficient by divine bounty to be a Jpur to f^^"^ 
this holy obfervation. It mull -not be afingle Diamond, but ^" it n eu f t °" 
zCasketot Jewels. Here is "a confieUation of happinefs pro- 
'mifed, a Tree of Life with many branches, as if God would Ifaiam. 
tell us in the Tex V how-' pleating, how grateful, what a Prov. ii. )& 
frveet jmellihg facrifice -the' c'onfcientious keeping of the Sab- 
'bath was to him--, fuch a Saint the Promifes ticoope after 
him, i hey clujier together to refrefh himj God gives the Bond 
and the -Counterpane too. But more particularly , thefc 
promifes they are not onely rare^ but comprehenfive, they are 
both temporal avidffirituaH, Gods bonds for left hand and 
right hand mercies. • 

And rirft God promifes Vbertaiem Voluftatis, abundance c r0m _ *' 
ofPleafure, fo the Text, \_thenjh alt thou delight 'thy felff^ff^ 
in the Lord. ] As if God mould fay, if my Sabbath 'be thy de- delicti catnit y 
light, then my pre fence fhall be thy delight ^ if thou take deus dabn ubi 
pkafure in my day, thou fhall rind pleafure in my fiifs the f uas teUti™ 
fame word Jjy Gnanag, delight, which is ufed in the for- ^t^ZZl 
mer verle for our 'delight in the' Sabbath, is here ufed for ^abit fpiritua- 
vur delight in the Lord. Our duty l"hall not exceed his bounty: les,pro tempo- 
-if we on a Sabbath delight hi him, we on a Sabbath fhall r*$km axeY ' 
•receive delights from him ',- God will meet the gracious foul; ™^P™ bum- 
its breathings after God mail be c^mr^itfated with his p^ToTm. 

I bkffings Cant. 4- ^ 

$ 8 the PraSiieal Sabbatarian. 

bleffings in God, thou (halt never lofe by fatiating thy felf 
in God, thy underflanding fhall be delighted with medi- 
tation, thy deiires with fatisfa&ion, thy heart with exhi- 
leration 7 he that is an Ocean of delight in himfelf, (hall be 
thy delight. If thou takgji pleafure in Gods holy day, thy 
heart fhall be morefweetned in the thoughts of God, of his 
Faithfulnefs, of his Fulneis, Incomprehenfiblenefs, Good- 
nefs, Tendernefs, then in all Aiding and iecular delights > 
for our delights in God are, 
j , Moji Pure, they are Chrijialline pleafures without fpot or 

Pfal. 94. 10. feculency, they are incapable ofexcefi; The foul may rejoyce 
in God,and fear no furfet: There is no tang of iin,or miftake 
ft/Km H<fYcft cleaves to themes holy Davidjn the multitude of my thoughts 
arch* etHare within me, thy comforts delight my foul. Now'as for the plea- 
lupimYii, ejq\ mres °f *^ W% their °bje8 k fordid: what is a Field, or a 
de cjuJu pluri- Bag, or a Hawk, or a Hound ? The excefi is eafie, we moftly 
njs hriuerunt over-do in outward delights i their fatisfa<Sion isfenJual,on- 
afetlusjicutet \y tnc { m iles anc J laughter of daft : their time is fhort > the 
r^driapuios ^°^ lc ^ s ofthis life, are onely/> thh life, as long as a vs<* 
hjbuit, qudm P Hr \zft% and their end for the moil part is heavinefss afmi- 
alUPhilofophi. ling countenance, a wanton palate, a catching eye, and a 
Epiptan. prancing phancy for the molt part ending in a heavy heart : 
James 4. 14. But our pleafures in God are holy and undefiled, theirr*fz#g 
Prov. 14. 13. * s tnc * r tyXttyi an d their exceeding is their excellency. 

2. Our delights in God are moji abundant, they exceed the 

Anima mflra pleafures of this, life, as far as the receptive faculty of the 

dchfctioneca- f 0H [ exceeds that of the body. A whole world cannot fill 

rercnequitt tne f Qu ^ > lt j s t00 va ft in its deiires and entertainments -, 

Tet,quleYit £ but a ^ tf ^ e P^fped can fill the theatre of the eye, a little 

run divinam, wine the wanton vagaries of the palate, a little game the 

tumhumanam. galloping fancies of the hunter. Our pleafures m God, are 

a foul full of delight, Thy Comforts delight my foul, faith 

rial. p4. 19. j) av i^ t ] ie y are OV e r -flowing waves of love,riimg and ravifh- 

ing waters, which cover the lea of mans heart. 

2. Mo ft fatiating. Our pleafures m the Creature cloy us, our 

Eclef 1.1. pleafures jn God comforts us ; outward delights furfet, not 

Voluptaf ejl du'- J'atiate, they have fomething of the fleih, and that will not 

letht) wrc^ ^ wa Y cs £° down, .Solomon, the great Chymijl of pleafures* 


the Pra&ical Sabbatarian. 59 

at laft, after a thorough guft of them, extra&ed nothing '1$U : cdejhs 

but wind from them, or the waters of Marah , either va- wfopmesfau- 

mty or vexation of ftirit. But the pleasures we have in God, ^"fXu™ 

relate not to the body, which is a tirefome piece of fkm, turnipres\ ter- 

but to the foul which is full of life and activity, and de- rejt&sfjtutiant, 

lighting in God, which is its center, finds no Naufea or nm^tiamy^y 

wearinefs, but its motions are quicker and fweztei: , the S^'j!^ 

nearer they come to the center. As holy David who was dilexim&,pie- 

much in Communion with God, all his enjoyment of him, niquidempror- 

did but fet him more on longing j nor did the Hart ever run fa Mufimut, 

fo greedily to the waters, as his foul panted after God, Pfal. Baron - 

4j2. 1,2. My foul longerb, faith he h but longings are onely Ecclef. 1* 1. 

in fome cafes, Well then, my foul thirtieth, and thirft muft pfa j* 4*« *> 2 * 

be fatisried, or elfe the thirfty perfon dies. Jud & es ** ^ 

But fecojidly, God promifes VbertatemfacultatU,2bx\n- Pfom. 2. 

dance of Revenue, fo the Text i \_I rvill caufe thee to ride on Ahiiudinestev> 

the high places of the Earth. 1 It is very obfervable here, r *f m l u , cra ,. 
^ 1 t • 1 r j ' • i_ c a.- - reran, bhndi- 

how a temporal promiie is clalped in the armes of twojpin- m8ntapo p u j . 

tual promifes * not as if the temporal promife was the evi- rum,fublimita§ 

deuce of greater love, but becaufe God will caft in temporal dignitatum, a* 

bleflings^ as an overplus into the reward of obedience. San- bundjntiao- 

chez takes thefe high places of the Earth, mentioned in the p^ a f re8# 

Text, for the abundance and plenty of earthly increafes , ^ dtt $ t g 2j 

and faith, the promife mod properly belongs to the Jewes s Sanchez. 

and to this opinion agrees both Mufculus, Mar lor at, and fo Mufc. 

the Septuagint interpret it, and they fay, this fpeech al- ^ ar l° rat ' 

ludes to the Mountanous Country of the Jewes, which was fZcleTverba 

abundant, nay, even luxuriant with Vines and Fruits •> fo fr promt/fa al- 

that the meaning of the promife may be, That whofoever tip* et augufli* 

obferves the Sabbath holily, according to the prefcribed di- £9"«^jk«* 

regions, they ihall enjoy a richer and larger portion of out- ^/j^mllap! 

ward things, then the common lot of the world : And this ji (itu ^ nejter [ 

I fuppofe maybe the meaningof this rare promife, although Y£e i. f<4 / f /i M - 

others repine at the ftraightnefi of the exjpolition, and will dines <(e!<mm 9 

have fome fyiriiual and more fublime thing included '■> but p* Jjri MW 

leaving others to abound in their own fenfe, Iunderftand Wftdesmn 

the promiie orterreftnal enjoyments h and 10 it is conionant wjemim. 

to another Scripture of the like nature , mentioned in Alap, 

I 2 Dent. 

5o The Pra&ical Sabbatarian. 

Dcut.32. 13. iDeut. 32. 13. So that he who obferves the Sabbath, God 

will not oncly provide the banquet, but fill the basket for 
" him i he (hall not oncly enjoy Jpiritual comforts, but tempo- 

ral good things, the very fruitfulnefs of the Earth (hall be his 

Obj. But here it may be obje&ed, that thefe promifes men- 

Fatcor h<ec aU- tioned in the Text, they are made onely to the Jewes, they 
fadtadM, zxQlfracIs monopoly, and therefore they are no ground 
fdJuixos. C% f or Chrijiians to build -upon, no promife for a Cbrijtian to 
©cut. 32. 13. act his faith upon , fuppofe he obferves* Gods holy Sabbath 
Alap. with never ib much feverity and purity. To which it may 

thus be replyed. * 

1. The Gofpel is not barren of temporal promife s to encou- 
rage Godlinefs, a great part of which is the holy obfervation 

i Tim. 4. 8. of the Sabbath ^ Godlineft hath the promife of the life that now 
is, faith the Apoftle. The Gofpel hath two breads of Con- 
iblation, the promife of things .temporal, and of things {pi- 
ritual 5 nay, fuller breads then the Law hath : And though 
Vitd qua nunc the high places, mentioned in the Text, may relate to the 
eft, utkW.hic mountanes of Judza, which were fruitful and feraciousy 
TnZxamT y£t Sabbath -bo line fitting as grateful in Gojpel.times, as for- 
'rit^omnibus uierly, it fall's. under the promife of the things of this life, 
nec$Jfan» in- which will rife as high as the mountaiies of Jud&a, fix 
flmllum things of this life mentioned by the Apoftle, in the forecited 

agmus. place, taking in whatloever. may accomplim" the happinefs 

of this life, in its mo ft comprehenfive circuit. 

2 . It is further Replyed, If the holy obfervation of the Sab- 
bath be not peculiar to the Jewes, as molt is 

" „ not, Then whatever promife may be made byway of encou-^ 
I /| d* ragement, canriot be peculiar to the Jewes. The Duty and 
the lith vetl tne Promife alwayes go together, the Service, and the Satis- 
let it be com- fallion^ It is very ftrange that God mould leave us Chri- 
pared with ft fans the Duty, and give them, the Jewes, the Promife.-, we 
the 6th oi the Qne j ^ ou y a< £ t u e t * y} e anc j t ^ e y injoy the triumph -, how 
the 3d verf. inconfiitent is this with the eajtnejs of Chrifts Toal{? Chri* 
Where what (tians,if they ad: high duties,they (hail ride upon high places. 
ispromifedin It muft not. be deriyed, it making the Sabbath our delight be- 
the Law, is j nQt tQ us ^ mxt £ QX ^o t h e high places of the Earth •■> bux 
UKcwiie F°- whc 

The Practical Sabbatarian. 61 

who can rife to fo^great impudence, as to deny the former ? mifed with 
Andtherefore if we muft be in the Jpirit on the Lords day , enlargements 
we mull not be denyed to be the inhcritours ofthefitnefs of ^ e ^ °^ q1 
the Lovls Earth. Rcv ; £ £ 

Nay, once more it is anfwered, That the promifes jnade 3. 
to the Jewes were for the moil part temporal, ana thofe 
made to Chriftians, for the molt part fpiritual, yet did not ^ eut ' 3°* *P. 
the Jewes temporal promifes exclude Spiritual, nor the Chri- s f j m ^ 6t 
ftians fpiritua I promifes exclude temporal ; but our obedience Magnum lu'. 
keeps the Key, which opens to both promifes, to the Jew, dmptetas eff\ 
and to the Gentile, and fo in this particular cafe. A holy a ff en fe a ™ 
deportment upon Gods bleffed Sabbath muft be the readieft S^^K 
way to make both Jew and Gentile happy and profperous $ ^aldon. 
the, one before, the other iince the coming of Jefus Chrift : 
And we muft leave this rich promife in the Text, to be the 
Crown of Sabbath holinefs, to the Saints under and after the 

But' thirdly, God promifes ubertatem fanclhatis, abun- Prom. 3. 
dance of Spiritual grace, Co runs the Text, \_And feed thee Twtiumejlhoc 
with the Heritage of Jacob thy Father. ] Interpreters gene- ^ ' dei P 
rally underftand this promife of things fpiritual, and fu- U m\o d™ 
pernatural 5 that the holy keeping of the Sabbath (hall be Vabotibiinfig* 
crowned with the bleflings of t he upper Springs, with rich niaiUa bona, 
gifts, heavenly graces, with the riches of heaven, with the W*pnmiJiA- 
treafures from the mines above i Alludit adterramjudzi* ^TacoboTci! 
promiffam, que pr£$gurabat fedem longa aliiorem -, Siccibabo delicias, et&i- 
illos epulis cotli, faith holy Hierome •, He alludes to the promt- vitias gratis 
fed Land of the J ewes y which onely typified and prefigured a ( ®[ e fl"* acte* 
better Country, a Country to come, faith that excellent Fa- ™ ^fj* 1 *? 
ther. To the lame purpofe fpeaks Cyril and Procopius. Udtatttinclh* 
Thofe who confeienciouily obferve the Sabbath, they (hall Al?p. 
have outward enjoyments, and they thall be onely pledges of 1 Cot. 2. p. 
better enjoyments, the pawns and earnefts of enjoyments Fides hic,$ 
more glorious. As if theLord mould fay,As I led Jacob from rtriftiane, 
the temporal promife of an earthly Canaan, to the promife $™ ta . de "\ 
of a heavenly ; fb will I do with thee, if thou, obferve ^Y mhlmiferi^ ■ 
Sabbaths,, thou (halt have a Jacobs reward 3, and w hat-that <?,->, etpietatil 
is, our Saviour inftruits us, Luk^ 13. .28. where he faith, Luke 13, 28, 


6i The Pra&ical Sabbatarian, 

T^u (hall fee Abraham, Kaac *nd Jacob, and all the Pro- 
phets in the Kingdom of God. Thus God he reduplicates hi* 
Gen. 2$. 33. better promises on the heads of thofe who carefully keep bis 
Ocn. 22. 35. Sabbath ■•> they fhajl have the Heritage of Jacobs whe gain- 
Gcn. 32.28. e d both the Birth-right and the Blejfingy they mall enjoy 
the Primogeniture, the rirlt born of Mercies, nay Mercies 
with the Bleffing, with the Fathers Benediction too > they 
(hail fucceed in Jacobs Heritage, who was mighty^ and 
prevailed with God, who foyled the Angel in bis fpiritual 

Marimfi- Combat > and had the nonour t0 have nis Name and 
mJq'^nlhi 1 £icucheon changed, and into fuch a name as included the 
circmferc,xi- Name of God himfelf, ^K El being the elofe of VfcClttT If 
deoqxquamfau- rae^znd^X, El is one otGods o-wnlitles. And truly here we 
jl/of ' ? I! - ma y ta ^ e U P ^ contemplation of a learned man, who exa- 
ionino%bbi- m ^ m ^ and Purveying thefe pretious promifes, was taken 
fig;&c. with* great admiration, that fbfew mould a<ft the Duty in 

Hoc I eendum tne Text, mou ^ be confeientious in Sabbath Obfervances, 
efljetmagno' perfwading himfelf, that the divinefs of thefe promifes, 
pirtphngen- might captivate the molt refractory and difingenious * and 
dum> inquit at i a ft ne concludes with moans, that fb few in the world 
Foreriuj. l1lQuld bc taken with fo rich a bait> To which j llull on , 

ly add, we snay here fee how nuich infidelity, influences 

the hearts of moft :> for furely, did we not look upon thefe 

rare promifes, as bonds without a leal, the Revenue of them 

would bribe us to the tncji accurate and fpiritual obferva- 

tion of Gods holy day j our reward would make the Sab- 

/>7at.i6.3. bath 0//r delight, and the greatnefs of the gain would in- 

guondo do&ri- force us to attempt this excellent piece of godlinefs. But the 

mm Ckrijh wor \^ ' 1S fallen under the fame rebukes as once the Difci- 

mra *eitendi' P* cs ^^ ^) e of little faith, why reafonyou among y our f elves ? 

muf, ad faith Chrift, why queftion you the p ub lie kja it h of Heaven,- 

pyaxiweductre to the neglect of a duty fb tranfeendently beneficial ? And 

mtimur,exhoc j n tbe conclufion of the whole Text, we have the feal and 

ilo^ord^et' confirmations of this Charter of bleffings , [for the mouth of 

■Invzisi*. tb* Lord hath &ok$n if] and let us be fully allured with the 

Ghcmnit. greateft certainty, that the ftrength of If rati will not lye 

1 Sam. 15. o-p. nor repent, for he, is not a man that he mould repent. 


The Practical* Sabbatarian. 6% 


The Doctrinal obfervation comprifed in the 7'ext -, 
propounded and proved* 

HAving thus taken in pieces the Text, by a large and co- 
pious explication, I (hall now fct it together again in 
a folemn and ferious obfervation, (viz.) 

That God bath loctynp many rich bleffings in facet and fine Do&r. 
promifesyfor thofe who Spiritually and confcientioujly obferve 
his holy day. 

Thus the Inventory in the Text prefents us with de- 
lights for the inward man, with fupplies for the outward, " a * 5 ^ 2 - 
with a refervc of happinefs for them both. Such fhall fuc- 
ceed in the Heritage of Jacob, who kgep holily the Sabbath > 
Now to Jacob, God was his protection here, and his portion 
hereafter. There is no Puty wears a richer Crown in the 
performance of it, then the ferious obfervation of the Sab- 
bath > for beiides the pleafures, riches, and grace promi- 
fed in the Text, the Lord, Jer. 17. 24, 25, 26. gives Jcr. 17.24, 
us additional promifes j the words recorded in the Text 2 5>2^ 

quoted are thefe \ And it Jhallcome to pafs, if ye diligently 
hearken to me, faith the Lord, to bring in no burdens through 
the Gates of this City on the Sabbath day, but hallow the Sab- 
baih day to do no wori^ therein \ then Jhall there enter into the N° ta hunch- 
gates of this City Kings and Princes fitting upon the Throne of ^J/JJ? ™ud 
David, riding in Chariots, and on Horfes, they and their j u fcos, It \el 
Princes, the men of Judah, and the inhabitants of Jerufalem, dominie* apud 
and this City (hall remain for ever •, and they Jhall come from Chriftianos* 
the Cities of]\xddh,^ndfrom the places about Jerufalem, and Alfi E' 
from the Lrftfifl/Benjamin, and from the Plain, and from the 
Mountanes, and from the South, bringingburnt Offerings and 
Sacrifices, and Meat-offerings, anilncenfe, and bringingfa- 
orifices ofpraife unto the bouje of the Lord., See in this Scri- 
pture, mrfjefe^two verfes, a heap of rich promifes,, more va* 
luab&then a pile ofpi a monds y a mouniane of Spices , or a 

'^4 ^ Je Practical Sabbatarian* 

rock fet with Pearls. The promifl-s cluttered and piled up in 

thefc verfes, they are conf durable in a five-fold notion. 

I, They are full of pomp and fyhndour, Kings entering into 

the Gates' of the City. Where the Sabbath is duly objerveo\ 

^fp^rl P^ferify (hall guild that Nation \ their- Princes mall be 

emntqffluen- refpkndent, their Nobles nourifh, their Potentates fhine, in 

rw : ckinw ft the dazling rayesxA glory ■, (uch a people (hairnot onely iut- 

equifimtgloria+^d m t } ie heritage of facob^ who dwelt i« Tmx, but in 

G*n% 27 thellourifh of Solomon^ who dwelt in Palaces.- The holy 

*-'■*' ' keeping of the Sabbath fheds beams of honour and renown 
Mat. 6.2?. v «_ . 

upon a Nation. 

Thele prbmifes they .are full of largenefs and amplitude j 
they are not perfonal^ fo much as national, A good obferva- 
ghmm nihil >aut tion of the Sabbath, can $jf#/e mercies, fcatter them up and 
parum effet down a Land ~: So the Text makes-mention of Kings, and 
prajtiiim urbe jvlagiftrates of Publicly Authority, Cities, places of publicly 
tZtdTrTgni Receit.* The good keeping of the Sabbath procures^- 
(fonijeremias ^ C K benefits, opens the itore-houles of bleffings to Cities 
promift tan- and Nations^ it is the rife and (paring of Epidemical happi- 
quamjingulare. ne f s< ^nd our orvnNation formerly, -in the ftridr. obferva- 
Re b l7ireTa- tionof Gods holy day, did tail: thefweetnefs of thefe Cata- 
bilfscwfiiu ra ^ s °£ merc y > it lay under national happinefs, and pro- 
proccribw ; et iperous abundance, to the wonder and aftonimment of all 
extendit Pro- the world : nor was our felicity in thervain^ till the Inha- 
pheta frvBum jjj tants f ffa Land grew loofe and carelefs on Gods holy 

cZf^w'^h and thcn lt fdl Ullder the ^ dowsot f ire *»ddifmatl 

coYpus.wntan- afflictions h and our Sun was darkned, and made the world 

iicmedproceYts wonder, gazing at its Eclipie. 

fed ad ptebem, 

ta^quamfociJm hu\us benediZHon'u, et gratia dei : Regnumere&um erit, et tctus populus cog- 

■nofiet fa agere fab fide, st tutelcl Dei. Calvin. 

3 . They are full offaability. \ fo the very words of the Text j 

Heb. 7. 25. And this City Jball remain for ever. Mercies they are more 
chYifiusm faeety by how much they are the more Jiablc. Duration it 
nob* tariluam f e H&*4jP* an< ^ enriches every poiTeflion. Chriit is the chief- 
Pontifex. ' -eft good; becaufe-V^ ever lives, to make ' inter ceffion for. us. 
Hap. -Thole fweets are pretinus. which are permanent , and thcre- 

i Pet. 1.7. *° re tn c grace of the fpirit is mvfx valuable then the Gold 


The PraSiical Sabbatarian. 6 5 

of Ophir , for Gold is perijhing Gold •, Now thefe pro- ifcr; i:m 
mi(es are of permanent good things, and (b the more tran- 
fcendent. The holy obiervation of the Sabbath;, it intails Vrks eritfilya 
mercy and bieifings on a Peribn, upon a Family, or a City. ^aU^mi^ • 
Mercy (hall not be our phyficl^ but cur food : It lengthens t ?j} jUl r L ftr- 
out dayes of profperiiy. If thou woulded: put thy owne vaiiow Sab- 
name, and the names of thy Family into a long leafe of h'aibi. Cahr. 
Grace and Favour, be very frricl in Sabbath Objervation. 

They aicfuh of impartiality, Sabbath-holinds fhall (hed 4* 
a bkffing on City and Country, (o the Text j They }h all come 
from the Citks of judah, from the places about Jcrufalem, Jf* c !^ as i^ 
from the f lain, from the Mount ares, &c. 7 his blejfcd perfjr- coirm'mcm 3 
mance of Sabbath fanctity, it (hill profper the Citizen j, and fire banc tea* 
the Countryman, the Shop, the Faime, the Cottage, nay, thud item ioti 
the poor inhabitant of the mountanes, who hath but a (hed P°P lIo < 
or a Cave to (belter him, fhall not be .exempted the dewes of 
this benediction. The holy observation of Sabbaths knows 
no diftin&ion of peribns. 

They are full of ffiritua I ity- They Jhall bring burnt offer- 5* 
ings and facrifrces, and' meat offerings, and incenfe , fo the 
Text. The due obiervation of the Sabbath, ihall procure 
foul-mercies , affluences for our better part, the fvreets of 
Ordinances, divine Influences, rich Graces, cceleftial Com- 
munications, not onely the redundancies of out war d pro- Jewhlemflj** 
(perky, but the participations of better profperity.^ It fhall ™Vf»gjjiwi« 
till our undcrihndings with light, our minds with refrtfh- \uerttabjtw' 
ment, and our hearts with joy. They that have delight in 
the Sabbath of God, (hall hnd delight in the God of the Sab- 
bath, Chrilt (hall be their Paradife. We have now (een 
what treamres of temporal and (piritual riches are laid up 
in this bleffed Scripture \ and what need there any other 
bait to catch our affections, to love, and keep Gods holy 
Sabbath ? This duty is an heir of the jheetejt promiies, fuch 
a duty as may (eem to carry the Key of Gods choyfefr trea- 
mres about it. God faith to him who holily obferves his 
day, as once Ahafuerm (aid to Hefier, What is thy requeji,^™* * 3- 
and it Jhall be given thee > Indeed, not a holy iigh, not an affe- 
ctionate prayer, not zfavoury difcourfe, not a heavenly duty, 

K not 

66 'the PraSlical Sabbatarian. 

not a divine meditation, which is (hot up to Heaven on a 
Sabbath day, (hall lofe its reward ; Holy facrifices are then 
Gen. 8. 21. more efpecially a fweet fmel'ing favour in the noftrils of 
God. It was a rare promife God made to the Eunuch 
who kept his Sabbath, Ifa. ^6. 4, 5. the words run thus I 
For thus Jiith the Lord to the Eunuchs that>keepmy Sabbath 
Ifa. 56. 4, 5. and choc fe the things which, pleafe me, andtal^e hold on my Co- 
venant, even to them mil I give in my botifa and within my 
y . , walls, a place, and a nam:, belter then of Jons and daughters; 

tntmlriajamj, a "d I will give them an eierlajling name that /hall not be cut 
gloria-, Hanc' °ff- Thus if Eunuchs keep Gods Sabbath, God will re- 
enimfiliipa- pair all their contempts in the World, and they (lull be had 
revtibuf conch m everlafting remembrance «, and though their grave bury 
all the memory of them in filence, becaufe they have no pro- 
geny to bear up their name, yet their name (hill be engra- 
ven in Gods houfe, wjnch (hall out-vie the duration of the 
moil numerous ofT-fpring. Nay, the Lord, as if he was un- 
wearied in making bonds of love to the holy obfervxtion of 
Ifa. $6. 6, 7. fa Sabbath, makes a rich promife to the very Grangers -, fo 
the Text, Ifa. 56. 6, 7. the words are thefe ■•> Alfo thefons 
ofthejirangers, that joy n thcmfelves to the Lord, toferve him, 
and to love the Name of the Lord, to be his fervants, every one 
that l<eepeth the Sabbath from polluting it, and tahgtb hold cf 
my Covenant, eien them will I bring to my holy Mount ane^ 
and mike them joyful in my houfe of prayer ; their burnt offer- 
ings, and their facrifices jh all be accepted upon my Altar. Here 
God makes a three-fold promife of the bell kind, (viz.) ' 
fpiritual, to the very Grangers who keep his Sabbaths unde-* 
1. Firjl, They Jh all enjoy the Ordinances, I will bring them tc 

my Holy Mountane, faith God. Thofe who fandtifle the Sab- 
Ifo. 25. 6. bath, they (hall not want a Sabbath tc fan&itie ^ they iliall 
^yo^vivwm enjoy leafons of prayer, opportunities of love , means of 

Tcnin!e°Sn- £ racc > anc * ^ ec< ^ u P on t ^ le ^ at tnni o s of Gods houle. Gods 
males Jed Sabbaths arefajlnedby an holy improvement, and fledged to 
ftirin be gone by a carelefs abufe. Nothing /# enfures our Sab- 

cia-tftfuzim* baths, as a confeientious obfervatien. 


The PraSiical Sabbatarian. 6j 

Secondly, They fhall be rcfrejhedby Ordinances : Iwillmake 2„ 
them joyfuU in my houfe of Prayer : Prayer fhall be their Pa- 
radife, hearing their Heaven, meditation their Triumphant 
flight, Sacraments thtir favoury meat, which their fouls (halt 
delist in :. All the Ordinances (hall be as the holy Alynu Qcn t ^ 
becks to drop fweetnef? into the foul of him, who undejikdly 
keeps the Sabbath. 

Thirdly, They lhall be accepted in Ordinances, God will *, 
fill the Temple wheje they meet with Jmoafy, they (hall 
have fure figris of his prefence, rire (hall fall down upon thtir 1 Kings 8. I0 
iacrihees, as a tejiimony of Gods acceptation. And all this the 
very grangers (hall enjoy, thofe who are not inoculated in- 1 Kings 18 3^ 
to a Jewifh Hock, but onely tranfplanted from fbme other 
Nation, now joyning with the people of God i all which 
abundantly (hews how gratefull the holy obfervation of the Ex °d. 20,3, 
Sabbath is to God. And indeed when 

Firft, The Author of 'the Sabbath k holy, x 

Secondly, ThcDttties holy, 2. 

Thirdly, The Command holy, Exod, 20. 8. 2, 

Fourthly, The Day holy , 4 # 

Nay, Fifthly, The T>efigne holy, (viz,) to carry on the 5. 
work of Grace and Holinefi on our fouls *, it mufl needs be 
'very acceptable, we our f elves fhould be holy;, our thoughts, Sicutinvitiy, 
our defires, our fe f vices, our difcourfes, our attions on this 9 ui iri 8 ratt ^ 
bleffed day. One who prophanes the Sabbath, he is the ^ r '['^j* 
fcandal, the rf^/e, the #^, the dcflouring reproach of this divSi»oMii 
holy day, the Antipodes of the Sabbath. In the Primitive quiSahbatun 
times, the Saints made a CoUeclion of Duties, as well as of <&*J aw»«d 
Charity, as if no part of that day mould run over to any ^ 
impertinency. ACts20.7< 

Fir/f, And what zftrange prophaneft, my, prodigality doth 1 , 
it import, that for the gratifying of our vanity, a wanton p rop |, ancrso f 
palate, a voluptuous inclination, a little flefhly eafe, the GodiSab- 
covetous craving after an unftafonable gain, the purchafe of baths 3 they 
a little wafte time upon a Sabbath, wejhould disinherit our are prodigal 
felvesof all that fuperlative happineft, thofe many promifes °H™ inQ V™ m 
folded up in Scripture have made over to a frrict obfer- 
vation of that holy day , this bleffed Sabbath ? What in- 

K 2 humane 

58 The Practical Sabbatarian 

humane and frantic 1 ^ prodigality L doth this imply? 
2 . Nay, Hich are. prodigal, not onciy of their own good, but 

of Gods honour. This is one of his ten words-, charged by 
I- T^kS*" tne Creator °^ Heaven and Eaith upon tbaii j Remember the 
bo%ur, V Sabbath day to keep it holy \ and theengroiling of this charge, 
Exod.20. 8. God doth not leave to any Amanucnfis, but he will write it 
with his own finger , and alio to intimate that his intentions 
were to perpetuate this (with other precepts of the deca- 
l_eur. 4. 13. logue) ih the morality thereof. The Lord himfelf imprint- 
ed it not in paper, but upon tables ofjione •, yea, when the 
firfl tables of Hone were broken, his Majeity gives exprefs 
order to MoJ'es, to have other tables, like to the former pre- 
Exod.34.1, pared, and he wrote thereon the fame Law thejecond time. 
28. As the Lord delighted hithejirji iniiitutionof the Sabbath, 
Pr^cidd ubi, fo | 1C account: s himfelf honoured in its fandtiheation ', and his 
^'■lurem Uam complaint, and charge is againit them, who are regardlefs 
l\ab. Sol. of his Sabbath > I am propbaned amongjt them ; and what do 
, 26 l ' 10 ^ W ' D0 £ ro pb arie ms Sabbath, but break the tables of 
hone the Jecondtime, and cait a dishonour upon him, who 
Mark 2. 28. delights to be called the Lord of the Sabbath ? 

Nay, the prophaners of the Sabbath are highly prodigal of 

' Gods favour, tor they provoke him by the fin of facriUdge j 

^■> ! r?G*ds tor ]t k cin S tne Sabbath, and the Lords day, that time isjtoln 

>ur ; from God himfelf which is Ppent other wife then he aliow- 

6th 3 and how fad is this rubbery and theft } And th&tfpidrt 

flntence which was mifapplyed unto Chriit (for hcihi&ly 

John 9. 16 kept the Sabbath of the Lord his God) may be applyed to 

Snbb.tbi pro t | iat pcrfon, who is an ordinary prophaner of this holy time , 

phmaiid, rppr yj^ min ^ mt fQod, becaufe be keepetb not the Sabbath day. 

tembtu* tit to- A , • 1 1 v = / rr 1 ■/• 1 

Mm kf/de'', Allc l indeed according to a mans regard, or disregard of the 
ettivini ad* Sabbath, is his rejpe£t^ox dijrefieft Wall the reft of Gods Com- 
t»- r ■ , maudmeius. The Sabbath obferved, is the compendium 
I d. Ptof. anc j Ejptomt of the whole pra&ice of Piety \ and the irdnf- 
Subobferva; gyejjion of the Sabbath, is the .violation 0/ the whole Law of 
*£?* . s ', f 'V Goo 1 . When the people of IJrael wait te gather Manna on 
prlleudituy'y. the Sabbath day, obierve. Gods complaint to Nlofes, Exod.' 
£immatottm 16. 2 '8. i*W longrejufi ye to keep my Commandments and 
jteaMr.Calv. myLiws, faith the Lord. Obferve Laws and Command- 

The FraSiical Sabbatarian. 69 

mentis, in the plural number '•> in that they break the Com- Tormdivimm 
mandmint of the Sabbath^ God. accounts it as the breach of cuhum,fm em- 
ail his Commandments ; it is-a II n agamft ?M his concern- biluc ^P^^ 
ments. It was a memorable laying mAtt^nfhne, Let us pen? Augu ft ia( ] 
mrfihes CbrlftUns by fytfrhg holy the Lords' day. And the Caflifemiro. 
Council of Tar is j We do admonijh all- t be faith full for the Concil. Parlf, 
fdvation and good of their fouls, that they would give due bo- Lib. 3. Cap. 5. 
nour and reverence unto the Lords day •, becaufe tbe dishonour of 
it, is botb contrary to Cbrijlian Religion, and doth without all 
doubt bring dejiruliion to tbe fouls of all ibat continue in it. And Bu,li; "8* Con ' 
holy Bullinger obferves, He that dej pifeth tbe Sabbath, ma-^s l ' ' >' 
no great account of t be true Religion. TheProphets when they p ^ 2 ^ 
woukl complain of tbe decay of Religion, they cjy out, the £ ze £ 2Zt 8# # 
Sabbaths polluted. Indeed in the not obf.rving Gods holy EzeR, 23 38. 
day, there is not onely impiety ', but great difmgenuityjox the Eze j c< 2Q I2 
Sabbath is given us, not as a tasl^, but as ipriviledge, to be E^k/So; 20! 
a pledge of pur intereft in God, and a coniirmation of our 
hope of further fandfcification, as alfbofoureverlattingSib- Heb. 4. 4, 5, 
batiime, or reft, after 0#/' wearifom wandrings in this B) 9 * 

world i it is given for tbe fweetningoi our wildernefs-way 
unto the heavenly Canaan => it is our fpiritual fearing every * » t j , 
rvetkj it is our day of delight vin this day St. jfafe was in his tedium, quia * 
^iz;i«e rapture, and no doubt but many of Gods dear fer- deficits, et 
vants, have abundant experience of fyiritual cordials, q.- tem&efl'ob* 
venin upon the confeientious keeping of this day, and. ft™™* 111 * 1, 
St. Johns Garments of joy have fell in fome meafure upon 2 Kings 2. 13. 


There rnuft be feriout preparation before the fclemn 
■ day of the Sabbath. 

HAving thus in general difcuiled the Vottrine propound- 
ed, I come now to a more particular handling and 
ventilation of it, and in (o doing, 

■Fz'A Lay down divers duties, which are to fore-run the 
Sa bbath. Secondly y 

jo The Practical Sabbatarian. 

2. Secondly, Lay down a plat-form,how we muft fpend eve- 
ry part of Gods holy day. 

3. . Thirdly , Give ^izverx r«/e/ for the more compleat and 
find observation of the Sabbath. 

4. Fourthly, Propofe many cautions to prevent the pollution 
of this bleiled day ; With many other things which will oc- 
cur for the more manifeft enucleation and confirmation of 
the do Urinal truth propounded. 

But to begin with the firft thing propofed, (viz.) what 
we muft do by way of preparation for this holy day. Indeed 
the Sabbath is not to be rufiedupon > Man mult not brea\ 
in upon a Sabbath, as tin horfe rujheth into the battel, as Je- 
Jer. 3. o. rem ' ia iy fpeaks, without premeditation and previous confide- 
I nat ad ration. Ignatius calls the Sabbath the Queen ofdayes, and 
Magnef. Queens have their trains going before them j there muft be 
Buamodo Ma- a tTain °f^ uties prccedeing the holy'Sabbath. On the Sa- 
ru Virgo inn? turday let. us prepare for the Lords day. We know tuned 
omes mulieres Inftruments play the fweeteft i before they are tuned, they 
prinapatum j ar ^ anc [ ma ^ e a harih found. Our hearts are thefe Inftru* 
'ceteris dieT* mmts wn * cn muft beforehand be tunedby feveral duties, or 
facjbknni or- they will jar and be difcompoild upon the Sabbath. 
dies! Hier. Phyiick is prepared before it is" takfcm and our hearcs muft^e 
prepared, before we take and enjoy the Ordinances of a Sab- 
bath. There is a preparing drefi before we go to any feafh 
and mult not the foul he dreji before the feftival of the Sab* 
bath, that great banqueting of the inward man > There is 
a dawning light before the riling Sun: fome glimering duties 
muft be the harbingers of the approaching Sabbath. Indeed 
matters fhould be fo ordered every day, fo as to prepare for 
this day. As our whole life thould be a preparing for death, 
fo the whole *ree^(hou4d be a preparing for the Sabbath : But 
as this precious day doth more approach, fo preparatory work 
Neh. 13. 19. muft more increaie. Holy Nehemiah fhut the Gates of the 
Invetmtefla* City (viz.) Jerufalem , when it began to be dark, the 
tmenoyUtimpe- evening before the Sabbath, leaft the night time fhould be 
dmema omnia p r0 phaned by bearing burdens in it \ and he did thi$> kaft 
hu\Ztoi"n the n * n ofTyreJhuuld occafion-th Jews to breaybe Sabbath 
tempore wfer- day, by bringing in wares upon that night. This holy mans 


T'he Practical Sabbatarian. 

care would not fufFer any to caft dirt upon the portal, or en- rentur, Fid&les 
trance of the Sabbath ; he very well knew there mull be ffi*f a *fa 
fome time fpent in trimming the foul to meet its Bridegroom £j™X '&• 
on his own holy day. A due preparation for this hlelTed Sab- q Um un plte- 
bath, lies more efpecially under a five-fold injunction. rant ad eumji- 

Ofnecejfity. It is necejfary we fnould take fome time to rememptme- 
compofe our fpirits for the duties of the following Sabbath. ham ' Wa *' 
Our thoughts in the week how are they loofe, and cJfeUJIy *• 
difheveled '•> (bme time there muft be to bind them up toge- , 
ther, and put them into order. The Lord in the fourth 
Commandment en;oynes us to remember the Sabbath; and to^ ^'Pf um 9 U ?<T> 
remember the Sabbath, it is before hand to mind and ma- p t0 ^ 6r f ^f' 
nage matters that concern the Sabbath-fandfification, that ihi^ovc'hfl, 
when it comes, it may be holily kept > for every duty on the fcil. ut diebus 
Lords day, there mult be a due preparation, for Prayer, for antecedertibw 
Hearing, for Sacraments; &c. Now if we mult prepare for bm * a no fa? 
fingle duties, when they lye more afunder, Hue we muft pre- }t)%4^;aTfli- 
pare for the Sabbath, when fuch duties are linked together h.tujmu*, utpcr 
And-thisis more considerable, if we take notice, we are not eommneghgm 
only to be in the duty, but in tbejpiritjnthe prompt, power- ? '^> ajantfi- 
full and precife transaction of every iervice on tbpLords day.^ 10 ^^^ 
And beiides all this, doth not the Lord upon this day come dumur. ' 
in comfortable viiits to the fouls of his people r* and muft not 
they prepare fox his prefence ? It was the opinion of fome, Rev. mo. 
that Chrifts perfonal coming to Judgement will be on the 
Sabbath day : This is moil fure, that Chrifts fpiritual com- La&mt. Lib. 
hig in mercy, is for the mofl part on the day of the Sabbath', 7- C2 P- *• 
and (hall there then be no preparation ? When a great man is Tctnp. Serm. 
to come to ourhoufes, how are all cur Rooms dreffed up : 154. 
When a gnat-God is to come to our hearts, (hall not we pre- Neh.ii 22. 
pare and drefs our hearts for his entertainment ? 

Of Equity. The Minifters they prepare for the Sabbath- 2 . 

good of Gods people, and (hall not the people of the Lord 

^prepare for their own ? Faithful] Minifters before the Sab- 

[bath, do not onely prepare matter to {peak, but they prepare^ 

their hearts to fpeak the matter. Bernard in a Sermon thus' b ■£ • r A 
1 , 1 . r . _, , Befn. in Feu. 

preaks out to nis people ', To prepare you meat, my heart all omn.Sand,- 

\tbis night hath been feething within me, and in my meditati- Serin, i. 


The PraStical Sabbatarian 

ons 1 have been inflamed, as with fire. And is it not equal and 
moil rational, that Chriltians mould meet their Minifters in 
Jfr. 4. 3. holy preparation, and plow up their fallow ground to receive 
1 Pet. 1. 23. that immortal (cetl, which Gods holy Seeds-menaxe ready to 
call into it? Calvin complains of fome Chriftians in his 
Calv in Deut. ^ im p^ n >fo no otherwise regarded the Sabbaxh then thereon to 
8. bena 34. a w en Jtbeir worldly affairs, the which they rejcrvedto them- 
Jelvef that day, 06 ij 1 7 no other day to deliberate for the 

■whole wcek^to come. Now fhall men on the Sabbath pre- - 
pare for the wec:k, and lhall not we in the week, prepare 
for the Sabbath? Is Mammon more to be minded then 
3. Of advantage. 1. The duties of the Sabbath will the bet- 

ter and freer come off. If we be fedulous in holy preparation, 
we mall then with more dexterity, agility and facility, 
tranlact the fever a! parts of Gods fcrvice. One caufe why 
we are often una&ive in duty, and drive heavily, is, be- 
caufe we did not before-hand oyle our wheels, inure our 
{elves, we did not the day before , labour with God by 
Prayer, and with our own hearts by care and indultry. Of- 
tentimes a Chxilmu is jiraigbined, If iff and bound up in the 
fervicesof a Sabbath, and knows not how to go on in holy 
duties , and all this arifesfrom neglect of holy preparation : 
The heart hath not been dealt withal}, to fupple it for more 
voluntary and chearfull performances. Preparatory rpork 
would wind up the clock of the foul, that it would go, and 
ftrike, it would pray, hear, contemplate, and aft any Sab- 
bath fervice, with far greater pkafantnejl and confonancy. 
2. If we prepare, the mercies of the Sabbath will the larger 
Gen. 44. u and fuller come imaccording to our preparations, will be our 
_ , £p participations. According to the number and meafure of 
mardaiodei. lacks, 'the /<w of : Jacob prepare J, and carried with them out 
2-3 Luc. 54. in of Canaan, fo were they filled with Corn, when they came 
omnibus Cbri- t0 Jofeph'm Myz$t : And according as we prepare our hearts 
jlijntf (onveu- ^ j 1Qm£ < m t \ K ^ x ^ t j m ^ fo 0Hr comfortable fillings fhall 

lu™,aebiiofuQ be, when we come before the Lord on his own day. He 
frmbtifepie* that expects from bis held a large crop, and a plenteous har- 
1 Ml public* V gfl ara ft before hajid take pains in plowing, and mil pre- 
fatftitk pi- m ptar'ntg 

The Tragical Sabbatarian. 7 3 

paring the ground ? we do not before hand take preparatory ventur, ut in- 
pains^nd that is the reafon we reap fo little inSabbath-time> ?»*«»<*«'«»' 
man naturally is flow of heart, Lui^ 24. 25. Duty and Itf- ^Jljanllifi 
ditftry mud help Nature, that fo our fluggifh hearts may be cationemntd 
■fitted for the receiving of thofe bleflings which ufually at- preparetur. 
tend the Sabbath day. Emptied velfels take in the liquor. Wal. 
Pruned Vines become fruitfull and feracious : And drejfed 
Gardens caft tbefweeteft fmells. And fo the heart mollified 
with penitential tears, pruned by refolute mortification, and 
turned up by frequent fearch, will be accommodate for the 
magnificent plantations of Sabbath graces. 

Of Zeal and Fervency. Can we obferve the ieveral Holy-* 
dayes to have their Eves, wherein fomc Service and Liturgy *' , ufed for preparation? The Chappels and Cathe- XP ^ **r , 
drals muft be frequented, and prayers muft be made, be- . JjlS^ j 
caufe /owe Saints day is approaching i and the negledr of ^poyo* ^ « 
this duty is adjudged an indignity by tmny great ones in the mm* Hippo. 
Church. Shall a day dedicated to a £#/»*, to an Apoftle, to a 
Martyr, be ufoered in with preparatory fervices, and muft the 
holy Sabbath^ the day dedicated to the Lord Jefus, Godblef- Rom- 9. 5. 
/e^ /or et/er, have no Eve, no preparatory duties , no fer- c ^i/^ ^ 
vices to proclaim its coming? But the Preceding day muft deu **' m7mv ' 
be fpent in a wore e^ger puriuit of the World \ f£e?z we fre- nes '£ ut j upef 
quent the Markets, mind ourjhops, reckon with our work- omnia eedem 
men, pierce further into the night for our worldly bufinefs, /*"/"• par « 
and we catch greedily after the flying week now drawing 
towards an end i what is this but to give more honour to 
the Saints day then the Sabbath day, to an ordination of the 
Churchy then an inftitution of Chrift > Shall the bleffed Sab- 
bath have no evidence, nofign of its coming, no preparatory 
Prayers, no precurfory pains > Muft the holy days Eve have 
the Cathedral for fervice,and not the Sabbath Eve have the 
Clofet for preparation > Where is our zeal for Gods ho- 
nour, and Gods day ? It is very ftrange, that the Saints Fe- 
ftivals (hould be introduced with greater folemnity then 
Chrifts holy day j Surely this doth not become the Cbri- 
fthn, who is, or mould be fick^of love with his beloved. 2 ' *" 

L Of 

74 T£e Practical Sabbatarian. 

5. Of Holy Ingenuity. Shall we be out-vied by *Ae Jewes, 

the vagabond Jewes in oz/r preparations for the Sabbath ? 
Shall they be fo eX4#, and we ib negligent ? Let not a bla- 
sphemous Jew nCc up in judgement againft us. And here I 

Scalig. de ma ^ °P cn f ^ e care of the Jewes in pre faring fox the Sabbath. 

Emend. temp. The JeWes formerly gave, and for the prejent do give, very 

Lib. 6 j). 2<5i, folemn and great honour to their Sabbath. The week days 
they called EZT^n Cholim, Prophane ••> as the Greeks call 
them w?y*s workjng days : and in refped of the different 

Scalig. de degrees of holineis of dayes , the Sabbath day is not un- 

LiTd ft^tfp' ****? com P ared t0 * ^ een -> or t0 tno ^ w ho are termed pri- 
mary Wives, other feait dayes to Concubines or half- wives, 
working dayes to Hand-maids. The Jewes began ttie Sab- 
bath at fix of the clock - the night before h And this the Grt- 
rQti?nn*0 c - ians Cdi \] u \ T^^trvhv rngfidj*. And the#e£ren\r fDtyn FifcO 
TofeDh Anti £*^ ; Hajabbath, the enter ance of the Sabbjth. Theirpre- 
lib.i<5.capio. p^ration to the Sabbath began at three of the clock in the 
FQttfH 3HV a ^ ernoon ? which the Hebrews call Vi2tijr\ 3"\y Gnereb ha- 
Sabbath , the Sabbath Eve, and this the Fathers called C<e- 
U vitibm ?s- nampuram, the pure Supper, the phraie being borrowed 
gjnorum c&na horn the Pagans, whole Religion taught them in their fa- 
pwaapbeVaka- cr i n * ces t0 cer tain of their Gods and GoddeiTeS, to prepare 
JeVtfquUnca' themfelves by a ftrift kind of holinefs (obferve the very 
jloerant, quod Heathens prepared for their facrihees to their Idol Gods and 
Grfci dieunt Goddeife^ : ) This preparation for the Sabbath is by the 
ttynviiVyj^ Evangelift called **&***'*, a preparation, MaY^i. 42. 
vfcctynuH? w { 10 f e W ords are thefe, And now when Even was come (be- 
* ' caufe it was the preparation (i.e.) the day before the Sab- 

ar 15. 42. ^^ ^ To the lame purpofe the Evangelift Luke, Luk^ 23. 
C 23 ' ^' 54. Andtbat day was the preparation, and the Sabbath drew 
on. And "among the Jews the whole day was a kind of pre- 
paration; fox on this preparation day they might not go 
more then three Parfoth , now a Parfa contained lb much 
ground, as an ordinary man might go ten ot them in a day;, 
and Judges on this day might not (it in Judgement upon life 
and death, &c. And fo carefull were the Jews of obierving 
Fuxtorf Sy- tne time of their preparation for the Sabbatn, that'the belt 
Cap. w ancl Wealthieft of them, even thofe who had many lervants, 
* r'almuck did 

The Practical Sabbatarian. y$ 

did with their own hands further the preparation •<, Co that 
fometimes the Mailers themfelves they would chop herbs, 
fweep the houfe, cleave wood, kindle the fire, and fuch 
like. In old time, they proclaimed the preparation with 
noyfe of Trumpets or Horns > but now the modern Jewes 
proclaim it by the Sexton, or fbme under Officer of the 
Church, whom they call nOX Vhu Sbibacb Tfibbur, the TQ¥ rh\D 
meffenger of tbe Congregation ', and this meffenger advifed Hofpin. de 
them, that they ihould prepare feafonably for the worthy Ce- Feft « J u< 3» 
lebrationoi the Sabbath. Hojpinian tells us, (and his te- 
ftimony is AuthenticalJ .that when the Sexton gives notice 
of the approaching Sabbath, that then they prepared all 
thole meats they were to feed upon the fucceeding Sab- 
bath,and put them upon a table covered with a clean cloth, 
then they warned their heads, pared their nails, and pre- 
pared their Sabbath apparel. The Sun letting, the woman Oceidente file, 
of the houfe lets up lights, and a (hort prayer being made, mulieres lumu 
then they go into the Synagogue, and in their going, wilh "^ S ^ h f m ? 
one another a joy full Sabbath; and when they return, they ^/^"tfuior; 
fpread the table with fome provifions, and al waves /e* fait domi> amb<* 
on the table, to intimate an inward favourinefi, and they fuasmjnmrer- 
put on two loaves of bread, and then give thanks in theie f us iumen ex ' 
words, Bleffed art thou Lord our God, the King of the ^tliff*" 
World, who brings forth bread out of the ground* and then quondam pecu* 
the Matter of the Family breaks fbme to thofe, who lit down Harem demur- 
with him, and in a larger quantity then at other times, for mrau Hof P- 
the honour of the Sabbath, for then fparingnefs is intolera- Cumalquilon- 
ble. And the fame Author Hojpinian obferves, that when giorefpatioiti- 
any perfon is further from his home on the Friday, then he ne ™ f^dlm 
can reach to obferve the Sabbath ftri&ly, he remains where r^\ ^^ die . 
he was, in the fields, or in the middle of a wood, and wil- Venerit, auctm 
lingly incounters any hazzard, atid the want of meat or die Sab batino 

drink, rather then he will intrench upon tbe holy Sabbath, unfile licet, 

r < in agru, vel 

vudi&Jylva ubicunq\ iUefit, mancre, et ibidem quiefcere, et Sabbmmfervare, neglefto emni peri- 
cub, et injuria cibi et potm debet. Hofp. 

The day before the Sabbath, the Jews called Stbbatulum, the little Sabbath, on wfcich 
they made ready againft the great day of the Sabbath* 

L 2 And 

7 6 The Pra&ical Sabbatarian. 

And thus cxatt the Jewesare in bodily and Jpiritual prepara- 
tions i they would not prophane the Sabbath with an un- 
paired nailj they wa(h their heads to betoken inward purga- 
tion i they fet up lights to denote fpi ritual illumination-, 
they go into the Synagogue the day -betore the Sabbath, to 
Tofeph. Jud. fi* t ^ em * or tne &rj&iiary on the holy day of the Sabbath j 
Antiq Lib.i<5. and thefe Jewes were fo confeientious in thefe preparations, 
Cap. io." that Jofepbm reports, it was taken notice of all the World 
over, infomuch that C<efar Augustus upon (bme complaint, 
wrote unto every Province where the Jewes reiided, That 
Is it not meet it was his pleasure, that the Jewes mould enjoy their an- 
forChfifaans, cient Privilcdges, and among the reft, that they mould not 
bathexceeds ^ e compelled t0 appear before any Judge on their Sabbath 
that of the dayes, or the day before their Sabbaths after nine of the clocl^ 
Jews, to j.rc- upon their preparation dayes. Their Confeientious Religion 
pare them- m this particular, procured them favour with Heathen 
ferathere. ftmc^ the Roman Emperour, and obtained indulgence 
have no fheep f° r tnera - And mall the Jew be fo accurate and diligent in 
or oxen to his preparations, and the Chriftian fo loole and carelefs } 
prepare; we Doth the knowledge of Chrift no more influence us > Let us 
have the more even k[ um t0 b e out-done by a reje&ed and obitinate Jew, 
Sy°our theSonofaC^r/i, which adheres to that Generation from 
hearts and Age to Age. Shall thole branches which are cut off, as the 
fouls for fpi- Apoftle fpeaks, fpread in their carefulland dutifull obCer- 
ntual fervice. V ances, and we who are branches growing on the frock, be 
contracted, and fall fhort in a due and neceffary cornpofingof 
Rom. ix. 2i. our ft Ives for the Lords day, the weekly memorial of our 
Rom.' ii. 17. Lords Refurrection > Surely it will be more tolerable for 
Mat. 11. 21. Jerufakmzxii Samaria'mthe day of judgement, then for 
many Chriftians, who wreaking out of the world, rufh upon 
Sabbaths without the paufesand interpofitions of a due pre- 
paration. But happily now jfome being evinced, would let 
upon the work^, did they fully underjiand it j they would 
keep a Sabbath Eve, did they know how legitimately and 
fuitably to ipend it : Therefore the next Chapter fhall be 
the clew to lead us into this Labyrinth. 


The Practical Sabbatarian. 7 7 


What thofe Preparatory Duties are, that muft fore- 
run the Sabbath. 

THus far we have travelled to a ffert the duty, that we. 
mufi prepare for Gods holy day > our next task is, to 
unfold and open the duty, how wejhould prepare for a Sab- 
bath. Every one who takes the pencil into his hand, can- 
not draw a Picture \ Preparation for the Sabbath is eafier 
confeffed then underftood, and many can fooner acknowledge 
then give an account of it i and that we -may therefore nei- 
ther erre in the omitting, nor yet in the doing of it, we muft 
underftand, Sabbath preparation comprifeth thefefeveral du- 

We muft the day before the Sabbath, for fome time fe- lt 
quejlef our felves wholly from the world, and all the affairs of 
iti we muft for fome time make off from worldly hinderances, 
as Mariners that intend a voyage to Sea, they put off the 
(hip from Land \ fo if we mean to ferve God on the Sib- 
bath, our hearts and minds muft be off from the world. 
Put offthyjhooes, faith God to Mofes , for the place whereon £x i 
ihoujiandefi is holy ground. We muft put off earthly affecti- 
ons, for the day we are approaching to, is a holy day.. A 
Bird, faith Aiujculits, That fhe may fly, floe flutter eth with her M U f c l oc# 
wings, and frees her felf all fhe can 7 from what may hinder her Com.Praecep; 
flight : And (hall not we throw off before-hand what may Quarto, 
hinder our flight upon a Sabbath, or ftop us in our careire 
to Jefus Chrift > The Jewes were angry with the man who 
carried his bed upon a Sabbath day. How many carry their J "* ** l9i 
beds before the Sabbath , lie ileeping on the downe of 
carnal pleafures, and temporal profits, and do not awaken 
to compofe them felves for the Glorious Sabbath of God '■> they 
lie fnorting in carnal eafe, and prepare not forfpiritual en- 
joyments. That Chrift might make us a Sabbath to keep, 
in body he firji rofe from the earth. In heart we muft rife 
from the earth, before we can well keep the Sabbath Chrift 


ytt The Practical Sabbatarian, 

Mx. Walk, hath made. One well obfervcs, That a total feque ft ring of 
our jclvcs from all worldly buftneft, and putting away all earth- 
ly thoughts, cares and delight s, will cleanfe the affections from 
PrsparemuYad drofi, and make room for the entrances of holinefs, for Jpir it ua I 
fpt^T ml devotio "i and the motions of the Holy Ghoft ; (and he gives 
Imusfeculiy tms reafbn) For no man can ferve two Majiers at once, God, 
quxbus corho' and the World : Let us therefore by way of preparation caft 
amueotem- Qu t earthly and carnal thoughts, and ftiritual and heavenly 

porsob/tdetur, affeilions will the more eafily enter- and be predominant. So 
vurementum^et y . , ^ ^ . J y ' L r . c - . 

jvuBus verbi then m the " r " place, we mult let apart iome time for the 
dnim interci- trimming and rigging of the loulj to be fit to launch into a 
piatur,et eveU Sabbath ; we mult come offfiom the ftage of the World, in- 
laturexammtf t0 t fe tyring room, quietly and Jpiritually to compofe our 
Iw'lnPara 1 ' ^ ves ^ or r h e heavenly employment of the fubfequent day s 
bola feminantu there muft be a paufe and ceiTation from the entangling 
abundant er do- warfare of the world. And we muft enter into our Clo- 
est. Wal. fcts, and commune with our hearts, and be (till, that (b 
Pfal. 4. 4 advifedly we may enter upon the fouls harveft day. 

2. The (econd Duty preparatory to the Sabbath, is holy Me- 

ditation. We muft meditate on thofe things which may 
quicken grace in our hearts, 

1. Fir ft, As chiefly upon the greatnefs, holinefs, and in- 
Sit et nobis pi- ml * te Majefty of the Lord, before whom we are to appear 
rafceue nontan- the approaching Sabbath, zxi& to prelent our (elves when the 
\iimq.d: domes light of the day cometh j this will certainly move, and ftir 
led qua animos U p jpiritual devotion and affection, as we fee by experience 
leragendapr*. m wor ^ly things,how carefull we are to trimme and fit our 
pjyeu ZHfofc. (elves, when we are to go to an earthly King, or fome great 
Gen. 41. 14 Nobles. 

2. And in the next place, let us meditate what holinefs and 
L 20 purity, efpecially of heart and foul is required in uiing the 
1 Pet, 1. 15, 16. boly Ordinances of God, and in approaching near to him. 

And that Ho I in eft which becomes the blefled Sabbath, and 
Humilitaspri- t h e Ordinances of it, is the putting on humility, mercy, 
mum, mednm, jneeknefi, and all other affections, and departing from all 
SMaCbnjh. ^tiqutty^ 2 Jim. 2. 19. It is the Image or Chrm in the 
Alap. New Creature, which is created after God in Righteoufnefs 

Eph. 4. 24. and Holineft\ Eph.4. 24. This is the embroydery we are to 


The Practical Sabbatarian. 79 


— r3gm 

wear, when we meet with thcKing of Saints on his own day, Rev. i£. 3. ,/»,'#} 

We are to meditate on thofe Scriptures which require /j^Zy V ; j 

preparation, as Ecclef. 5.1. which ihews Gods anger againft 3. 
iiich who approach his pretence in an unprepared frame, Ecc | G ^ ^ u 
Mat. 22. 12. The wife Virgins trimmed their lamps be tore 
they entered the Bride-Chamber •, and we mult trimme our ^fat. 22. 12, 
fclves before we enter the V refence -Chamber upon thejo- _ 

/n«// ^ oi his appearance. God diigufts mans regard lefntfsj 
and a curious plaiting of the foul pleafes our Beloved : The 
harder our labour is to fit our felves for Gods pretence, the 
fleeter will our wages be, in the influences of that prefence. 

Let us meditate on that whereof the Sabbath is a ilgne ^ 
and a pledge, (viz.) Our refurre&ion to. Eternal Life, and 
to the Eternal Rett of Glory in Heaven, in the light and 
fruition of God, whom none can fee without holinefi. And Jeniam re- 
this will be tnoji powerfull to fiir up fpiritual affection, and quiemnoiat A- 
to quicken Grace in our hearts. Our life mould be a con- pojhlu*. Heb. 
tinual preparation for our Eternal Sabbath ; and tome time f 1' ^ uar P er 
fhould be granted for a temporary preparation tor our weekly tes ^ fa ^ per 
Sabbath,wc(hou\d be very active in this work,and defpifcthe requiem Sab* 
toyleand trouble, lookingto the joy that is jet before us, where- ban, et requiem 
of the weekly Sabbath is to every Saint a happy Harbinger. mCfnaJn ana- 
fit fgmficata, quamnobit prafiatjefa chrijlut. Heb. 12. 14. Heb, 12. 2.. 

thirdly. Our third Duty which muft precede the holy ^ % 
observation of the Sabbath, \%f elf examination, and this is 
two fold : 

Firft, External. We muft reflect back upon thepaft weej^, It 
and review our Errata s > fin before muft be found out^ leait 
we come co Sabbath-work^, with week-day guilt. On the * 
Saturday in the Evening, we muft caff up our ftiritual ac- 
counts, and when we have found the Jonah, catt him over- j on< fc H 
board by holy faith, and ferious repentance. It is very un- 
feemlytokeep aSabb^tn with our filthy Garments, with 3 *-- 

unwafhen hearts, wich Untuned tongues, with unlamenting 
eyes, with unrepented fins, Wiaen JoJ'eph was to come into Gen. 41. 14. 
the pretence oifharaoh hejhaved himfelf, and changed his 
rayment ? and came in to Fharaoh > And (hall not we throw 


80 The Practical Sabbatarian. 

offoutfinfull incumber ances, and put oflfour prifon clothes, 
EJTunde cor our no yf ome irregularities by diligent fearch, and holy repen- 
tuum , ficut tance, when the day draws on, and we are to come into the 
aquQtn coram prefence of the great God ? Our memories mould be the fur- 
fatie Domini, veyours to view, and our confeiences the fecretaries to fet 

Tanwtvpo down > our hearts the mourners t0 lament the fins of the 
remedio pecca* week ', that Chrift would bring hisjpunge to blot them out, 
torumtuorum, before Gods holy day comes upon us. It is obfervable, tboj'e 
acxpeigitur j Kr bs rife high in the Summer time, that in the Winter 
lomermim. {hrink loweft in the ground j and thofe hearts that in the 
week^-time are laid loweft, they rife higheft upon the Sab* 
bath day : There muft be ibul-humblings for the daily tref- 
pajfes of the week, elfe the day of Gods fervice comes, but 
n we cannot comfortably and confidently (erve God on that 

J° »• 24. ip» j a y ? efpecially if any fouler fpot hath deformed any day of 
the week. 
2. Secondly , But there muft be an inward examination, as 

well as an outward, a iearch into our thoughts, our de- 
iires, our delights, our diipofitions, what they have been the 
foregoing week i we muft examine the parages of our fouls, 
how it hath fared with the inward man. The Pfalmift com- 
Pfal. 4. 4. mauds heart communion, a ferious difcourie concerning the 
. behaviours of the heart. As the Shop-keeper cafts up his 
cta&hpYo- accounts, not onely concerning his debts abroad, but his 
cedit. wares at home-, He turns every piece in the cheft, to fee how 

it goes with bis eftate. We muft dive into our fouls, and fee 
what growth of grace, what decays of corruption, what or- 
naments and additional beauty we have gained all the 
E2ek. i<5.ii. week before 5 whether Chrift hath given us new bracelets 
AmiUa figni- and Jewels , Superadded grace , or whether we are more 
fi ant, nihil in- wrinckjed in the complexion of our fouls, and look more 
decorum ejje like to the old man. Holy Mafter Greenham fends us to ci- 

T^ m r/l\ vil * nd worldly wifdome, for the pradrifeof this duty •, We 
mmw (i.e. ; r r , , , * . . . ,». r j 

opera dtben J ee i faith he, worldly thriving men, if not every day, yet at 
effe decora, leafi once in the week^, they fearch their book/, caji up their ac- 
Orig. counts, confer their expences with their gain, and makg ^ven 

Eph. 4. 22. their reckonings, whereby they may fee whether they have gain* 
Mr, Grecnh. cdor loft, whether they are beforehand or comejhort > andjhall 


The Practical Sabbatarian. I 

not we much more, once a week^at leafl, call our felves to a reckj 
ning, by examination what bath gone from us, what hath come 
towards us, how we have gone forward or backyard in godli- 
nefs\ that if we have holy increafes, we may then give thankj 
to Qod\ and if we have come Jhort, to travel with our felves 
the more earneftly, to recover our former I oft. In a word, the 
impartial furvey of our inward man, wijl neceffarily lead us 
to a more profitable observation of Gods holy day, feeing 
thofe wants will be fcarcdy fupplyed which lye undij co- 
vered : Let us therefore the evening or day before the Sab- 
bath, withdraw our felves from the noyfe of the world, 
and Co quietly call our felves to an account concern- 
ing our progreffe or regrejfe m Religion the foregoing 

Let us further prepare for the Sabbath, byftirring up in ^ 
mr felves holy atfetlions. It is fit the foul mould be on the 
wing upon the Lords day I 

Firjt, we mould long for the day of God, as the Pfalmift i. 
CuCfi, Pfal. 42. 1,2. My foul thirtieth for the living God\0 pr. l , 
whenjhaU I come and appear before God! And as me faid, 
Judges 5. 28. Why are thy Charriots Jk long in coming, and Judges $. 28. 
why tarry the wheels of thy Charriot ? So, O when will the 
Sabbath come, that we may fell all, and buy the pearl of 
price \ O when will the day come, that we may have com- 
munion with God, Father, Son, and Holy 'Ghoit ? 

Secondly, And we mould long for God on his holy day. 2 
Indeed there is nothing in God but what may ^t us on long- 
ing * his Glory, his Bouncy, his Purity, &c. Chrift is alto- Cant. $. 16. 
gether lovely \ and lovelineisinticeth affection > "Beauty will 
attrad: love.* rich Pearls draw every eye i fo let us enter- guifqu» diUgix 
tain in our thoughts whatfbever may ingratiate God and his deum > fag*"* 
Ordinances > and let 1 us kindle the hre on the day before the h ? c ! n C9rds 
Sabbath, that it may flame forth, and burn bright onthat^j'Zwn 
holy day. A good man on Saturday evening going to bed, fugit,ianfe- ' 
leaped, and cryed out, It is but one nightmpre, and I mall ?ww> &•««*• 
be in the houfc of God upon his holy day, and meet God him- mment cum a ' 
feifmt\it\i^oiholyjbings. Let us before hand fall fick, ^fkio. 
of Love, and 'then how gratefull will the appearances of Cant. 2.5 

M our 

82 The Practical Sabbatarian. 

our B-elovcd be, upon his own blejfed day } 
g. The fifth Duty preparatory to the Sabbath, Hs earnejl and 

fervent prayer. Indeed prayer is the omniprevaknt Engine, 
whieh can do wondcrfull things, things above expectati- 
on, among others, it can admirably fit the foul for the Sab- 
I. Flr&i For the Prayer of Faith can prevail with God for the 
Qra*At*eftds- pardon and fo rgivenefs. of iin, and pardon d lin will prepare 
w,ut nihil lm- the foul for.Sabbatli-mcrcy ;, thote vvho.^re clo^gdwkhiln y 
guoruinnob*/, will quickly be tyred in duty. Now the Sabbath as.ojiely. 

etruin*prt. tne Mart, and fpiritual Fair .of duties : T lie unpardoned 
Jtina: relinqiat r c . , i n 1 i i n i • 

ncrurfw maji "nner mky.Jpend, not keep a Sabbath, may pap away the time 

femiiw pullu- of it, not enjoy the benefit ot it. Prayer I fay can prevail 
l^rt reJnha tor pardon : The Lord directs us to this very means to. pro- 
rljnum. ■ curc torgivenefs, fo Hoi. 14. 2. \La^ unto thee, words, and 
turn unto the Lur-d^ and fay ,. take away all iniquity, and re-- 
Jam. 5. 15. c€ i ve us gracioujly. God will give pardon, but prayer mu ft 
■fium ova™ tie- hnportuue the gift. David he prayes for forgiveneis , and 
**, utomnsm he obtains it. On the -Eve of a Sabbath, let. us. be earnelr 
cuferat iniq\i- for the pardon of the iins of our lives, of the iins of. the pair 
tater*, ut nan Wc ^ -, fa the week be cleared before .we advuiture upon a 
%A$Hri*m' Sabbath. A fenfe of pardon will fweeten every fervice of a 
iv-s pfc'catorum Sabbath, make Duty delight, and Pains a paradife, Orda- 
fibras eielljt. nances Avail be our incomes, not our incumber ances. Be ear- 
H# u ncit for pardon, and the Sabbath fnall nut only.pioufly, but 

P&l. 51. m. pUsfingly be oblerved- 

Oanem auftr- imquitaiw, eft prim pernio, qua- War-omnes meritd pr*c edit Riw 


3. Prayer can obtain the fpirit. The donation of the fpirit. 

. * is promi fed to Holy Prayer. Now our hearts are the.'fpiritV 

I3 ' work-houies. The fpirit can chain ^corruptions, draw 
Spmtudia b* mt g racCr blow cuway the froth and vanity of the iuul, open 
nlia'hnl^o the heart for the entertainment of Gofpel-meflagcs , every 
ittervaVo pcfl rvay put us into a fweet and Sabbath difpoiitiwn. The fpi- 


wr.fneontiiionepti'rejudiinMj. certum eft Chiftum eanobu impetfjjfe, et pair m propter ty 

ficir.Qbis diturumfjft. Chwwv 'a'C©r..3. 17. Eph'. 1. 13. "Mil. 3, 2. 


'the Pra6tical\ Sabbatarian. 85 

rit is zjpirh of fanttity, to make the heart gracious ■> the 
ipirit is nftirit of liberty, to make the heart free and en- 
larged i the fpirit isa^iri* of purify, it k fullers fope, and a 
refiners fire , to purge and clcanfe the foul '> and fo adequate- 
ly prepare the Chriitian, tor {ftc ^iz^i^e ^fie/ of the Sab- 

Prayer layes the foundation of Sabbath bleffings i the 3. 
prayer of faith keeps the Key of Gods treafury door. Blejf- 
iings indeed, which are really fo, are the fruits of prayer. 
Prayer it can open the womb; Hannah prayes, andlheob- 1 Sara. 1.27. 
tains a Samuel : It can melt the Heavens, it can open the pri- Jam. 5.16. 18. 
fon doors, it can avail very much ■•> and prayer can turn a Sab- A ^ $ ^ 
bath into the fouls bleffed harveft j it can open the heart, pro- . 

cure a blefwg upon Ordinances, engage Chrifis prejence, ^""d/w ' 
make duties fruit full, and (pi ritual Manna nouriming : jyA or g &raY& 
Prayer can make the Sabbath a time of grace, anopportuni- poffum ; turn 
ty of tifty a day offalvation, a term of love. It hath been ^batuv refpon- 
the manner of fome Chrifiians, the day before the Sabbath, ^^^ 
to meet and ipend fome time in feeking God by prayer, and 2 Q 0tt ^ z% 
quicknijig one another \ this fervently performed would lay 
a great ground of a good day indued to follow •> and therefore 
let us Pray, pray, pray beforehand, tliat divine Ordinances 
may be accompanied with divine benedicl ions ; that fins may M , 
he discharged, that our fouls may be enlarged, and hearts may 
be upon the wheele. Our Saviour faith, Pnzv that your flight 
he not on the Sabbath day i> but let us pray^ that our flight 
may be upon the Sabbath, our flight towards Heaven $ when 
the foul is upon the wing, and the heart upon its ffeed to- 
wards Jefus Chrift. A believer on a Sabbath lhould make $ t 
hafte to enjoy the embraces of his beloved, which are as the F<e m in* ; chtU 
Ejpoufals, forerunning an Eternal wedding day. Jhmfiatt*, 

The Eve before the Sabbath, we fhould fpend more time P ridi f Wiatf, 
then ufually in family duties. Our preparation "muft not ctri '** d fc 
only be the work of the Clofet, but the rvor^ofthe Family ; chfoVndi? 
Then we fhould read the Scriptures, refrefh one another furam omnia 
with holy difcourjes, be more folemn in our addrefTes to God i praparabant 
Shall wc prepare -no moreiox a Sabbath, that bright fpot of "f Sahba \ ho 
-time God gives us for our fouls, then for another day>S^* 

M 2 Will wj. ' 

84 The PraUical Sabbatarian. 

Will we approach the Princes prefence, with the fame dif- 

Eft. 2. 12. regards we will converfe with the Pea fan t I Eft her pu- 
rified and perfumed her felf with Oyle of Myrrh , and 
fweet Odours, before fhe came into the prcfcncc ot Aba- 
fhuerns \ and fhaH 0»r Families have no holy anoynting, no 
divine quickning, before the day come we mult enter the 
prefence of the King of Kings, nay the God of Kings ? 
Shall there be nothing to put a Selah upon a Sabbath 
Eve? Let us take fome time the evening before the Sab- 
bath to teach our little ones the holinefs and Solemnity 
. of a Sabbath S kt ustell them bow jealous GoA is of his 
' Sabbaths', what Jevere punijhments he hath overtaken 

Numb. i$. 3$. thole with, who have violated his holy day. Let us 
bring up our fervants in the Holy Trade of Sabbath ob- 
fervationv let us leave it upon their Confciences the night 
before the Sabbath, how accurately, and carefully God 
will be ferved on his own day '•}] and inform thtm what 

L«v. io. 3. it colt Aarons Sons for offering ft range fire. Governours 
of Families mould take pains with thofe fubordinate to 
them , in begetting an awe upon their hearts , and fb 
fit them for Sabbath duties. Surely we fhould more fo- 
lemnly prepare for the day of the Soul^ then for the 
dayes of our Callings for the Cervices of the SanUuary\ 
then for the gains of the Shop : God's day gives us a 
more jolemn fummons, then mans day doth. And now 
having thus prepared our felves in the difcharge of the 
forementioned duties, let uS retire our felves to our ren\ 
and let the hand of faith draw the curtains about n$ , 

Pfal. 4. 8. anc j £ o quietly repofe out bodies , till the approaching 
morning of Gods holy day, and how that mult be pa fled 
zndfolemnly obfervtd^ comes next under our mod ferious, . 


The Practical Sabbatarian. %$ 

Gen. 22. 5 <$> 


It is mnft advifed and neceffary, to rife. early on 
Gods Holy Day. 

Divine providence unclafping our eyes in the morning 
of the Sabbath, let lis lofe no time \ as we lye on our 
beds, let us think, now the Lord looks down from Hea- T 
ven, and bids us makg bajle, get you up, [or this day I muji uic I 9* $- 
abide in your hearts, and this day I muft tranfacT: with you, 
about the great importances of your fouls. When Abraham 
was to offer his Son in facririce to God, He rofe early in the 
morning, and fadledha Affe,and took^two of bis f truants, and 
Ifaac bis Son, with wood cleavdfor a burnt offering, and went 
to the place of which the Lord bad told him : And mall not we 
Sabbath morning be early up our ftlves, and our tami- 
to go to the place where the Lord hath appointed, 
and orfer up our bodies and fouls in fervice to God ? 
The Ifraelites who lay in fege againit Jericho upon the fe- j g[ h $ t |* 
venth day, they being to compais the City (even times, the 
text faith, And it came to pap on the feventh*day, that they 
rofe up early, about the dawning of the day, and they compared 
the City after the fame manner J even times. Upon the Lords 
day we are to lay liege to Heaven, and to compafs it many 
times, and to plant our batteries by holy and invincible 
prayer, and therefore we mould be early up •, And there a*re 
two things which would much advantage this duty, (viz.) 
rifing early on the morning of the Sabbath* 

Firji, A timely going to reft the night before. It is too ^ 
common a fault among Christians and Profeifors too, for 
them to clog themfelves the night before the Sabbath with 
a multitude of worldly bufincifes, which caufes them to 
fit up late j hence in the morning when they mould be up 
with God, they lye ileep-bound in their beds. 

Secondly, An intire love to the work of the day that fol- 2 
lows. Alas, we have too little love to the Lords day work, 
'and fo but little lift to be at the work of the day : Were 


86 The PreiSiical Sabbatarian. 

Pi* ft pmitr there love to it, we ihould long to be at it. Our minds run 
velle jugiter u p 011 the things we love : We mould think of the Sabbath, 
iemmcnte^isr even j n t { ie n }ght time, and we mould catch the very rirft 
iill™fol're' nour or ~ ^ ie c ^ a y* 1 W}*k m y i 0Jt l have Idefired thee in the nighty 
iHum defiderjre and with my ft i'r it within me will I feel^thee early, faith the 
turn notle, turn Prophet to God. Wert we for ieveral months kept with- 
/mwJj'u.Alap. out a Sabbath, how would our fpirits fprrng at fuch a. days 
Ik.xd. p. appearance ? Why mould the CommonneJ's of the Sun-mi- 
ning, and the S Maths coming diminjfh the mercy } How 
mould we every Lords day morning have our minds mount- 
ing, and (ay, behold the Sabbath of the Lord, it is come, it 
is come. Now there are many Alarums to awaken 'us betimes 
on the morning. of a Sabbath, and to throw orf carnal Jloth, 
and rlefhly eafe. 

Let us eye Chrifts pattern \ he role early from the Grave, 
even while it was yet dark, before the Sun had guilded the 
Job. 20. 1. world with its bright appearance. On the morning of his 
/Wal. 4. 2. Refurredtion the Sun of Ktghteoufnejl prevented the £Jfef 
Mat. i(5. p. Nature. Can we indulge our floth on the Sabbath morn- 
ing, and think of Chrifts Refufredtion ? He was up early 
to fave us, and mall not we be fo to ferve him > mall not 
Pfal. 139. p. we take the wings of the morning, as the Pfaliniit Tpeaks, and 
retaliate this kindnefs of our Redeemer ? That (Thrift arofe 
from the dead, there was the truth of our redemption* that 
he arofe early, there was the love of our redemption. (Thrift's 
longing to arile, and finifh our work, mould enforce us to 
Job 38. 7. rife bet^nes to fet upon his. Job faith, the morning ftars fang 
together : Our meeting with (Thrift on a Sabbath morning, 
will make the ^fweetejt mufick : When carnal lloth furpri- 
feth us, let us furvey the Hiftory of (Thrift ;> and as he left 
Ortofcle (\. e.) his tomb, let us leave our down betimes. Let not the Sun of 
adonum ap- Righteoufnefs fhine in our faces with our curtains drawn a- 
propinquontd . ^ mt ^ j^ a y j not ft£ re e X p ftulate i Is the Vifciple greater 
Cyr ' then his Mafler ? Betimes he left his lodging, and mail not 

we ? The Mafter among us doth not ufually rife before the 
Servants. In a word, Love to the Spoufe, to the Church, 
made Chrift betimes draw the curtains of his grave* and let 
love to our Husband, to our Puty, to our Souls, caufeus be- 


The Practical Sabbatarian. 87 

times to draw the curtains of our beds, Co (hill wefeafonably Orientemfolem 

adore this morning Sun. ^ , atorantterf*. 

Let us bear the clamours of the foul. The Lords, day is 2 . 

the fouls market day, the fouls fair day, its term time, its Mr. Rogers. 

bulk opportunity, for the fecuiing to its ielf an everlafting Hcb. p. 15. 

inheritance, and therefore no time can well be loll. The 

Client who hath his fuit to follow, gets up early to wait at 

his Councellors door. The Husbandman betimes waits on. 

his bulinefs in harveft time. The Sabbath is the fouls good 

wind for heaven, and mariners muit not lofe their, winds,. 

they may fb lofe their voyage. The Israelites were not to*. 

gather Manila on the Sabbath, for then the fhowre ceafed y 

but Chriftians are then chiefly to gather their Jpiritual Man- 

na^ for then the fhower is moil plenteous. If one day in Gods P&1. 84 &• 

Courts be better then a tboufand, as the Pialniift fpeaks, it is. 

{jjin relation to the foul, and mail then any time of it be 

iCP Shall we clip that day, when the very clippings are as 

good iilver, as any that-is left. The fouls intereft widens 

the Sabbath^ aed would lofe no time. The temptation of 

Satan contracts the Sabbath , and would mind no time.. 

Now whether we mould hearken to ^ our better part, or our /yfdtiS,(le.y 

ivorfer enemy , is molt eaiie to difcern. Surely carnal iloth on tempcjhvt, 

Gods holy day doth onely evidence the conquefl Satan hath foUictti y -vigi- 

eaintfd over us. There are two things he tempts us forcibly lanter >fe/un(Mt 
* 1 r * n j 1 1 1 + 1 r r 7 j • • m ane Tie.) 

to, to lofe our Sabbaths, and to loie our fouls ; and it is no opportune, 

weak, no faint memento- to us to rile early on Gods day to Ala-, 
feekhim, when he proreiles fo often he riles early himfelr, j -r 
and fends his Prophets early to feek and enquire after, jer! 26. 5. 
us. Jer.25.4. 

Let us caft an eye upon the examples of Gods Saints ', they 2. 
are early in their viiits of God. The Church refolves to get c 
up early and go into the Vineyards j ihe would betimes ga- - r 
ther clufkrs, fpiritual food for her feeding and rcfrelhing. Er r n 
The Church denotes her longing after Chrifts prefence «, a t\im£ ecce 
there Will be nothing but fruitfulntfi and flourishing, where fntiorum run- 
Chrift draws near. Chrilt comes not empty to his Spoufe, tes qua- ad ex- 
hut he brings abundance of grace and fweetnefs with him. c ^ m ^ mQS 
The bubbling and boyling heart* of Gods holy and hidden ^J^f^l 

ones m% philo. 

88 The Fraftical Sabbatarian. 

ones are waiting for the fir ft opportunities to enjoy commu- 
nion with God-y they will rile orF the chains of floth and 
ileep, to be free to convcrie with their beloved. The holy 
Pfal 6-i. 6, PfaJmilt in this duty writes us the faireft copy > fometimes 
he began his devotions in the night watches ; before any ap- 
pearance of day had made a rent in the mantle of the night, 
when others were rockt allccp, and fail in the armes of na- 
tures uurie (for ib ileep is) David was waking and buiily 
Pf 1- 88 u hnployed m n °ty meditation and devotion : But if ths 
night had betil farther fpent, yet he was Jo early in his ad- 
dreilcs, that he profetfes that he prevented God himfclf, he 
was with him, before the Lord could well expect him •, If 
Pfal. 130. <5. he delayed his devotions till towards morning, yet then he 
grew/o impatient, that he longed as much to be with God, 
as the poor tyred Sentinel waited for day peep, that he 
might be taken from his harm and dangerous employing^ 
fur thus he (peaks, Pfal. 130. 6. My foul waitetb for^K 
Lord more then they who watch for the morning, I fay more 
thin they who watch for the miming : And it is obfervable, 
leait we ihould think he had fpoken more bis affeftion then 
bis practice, he repeats the word twice for our greater aiTu- 
rance. Nor will his 7eal, or divine affection fuffcr him to 
let the morning ileal upon him," that he Ihould fee the light 
of the fun, before he had pnrfued the light of^Gods Coun- 
tenance 5 no, lit will prevent the very firft darvntng of the 
Pfal. up 147* mornings Co he faith, PJ'al. 117. 147. I prevented the daw- 
ning of the morning, and cryed, 1 hoped in thy Word. And 
in this paiTage it is moil remarkable, timely piety and devo- 
tion it was not a fit of love, but a holy cuftome. And laftly, 
if his natural reft had kept him a prifoncr from God ttntger 
Pfal icS.a. t ) Kn K f na l, yet he refblves U wittawakg early, PiaJ. 108. 2. 
Pial. 51. Z. Nay he will awake right early, Pfal. 57. 8. The reft of nature 
Pfal. no. 3. (hall not long withiland ihe force ^f grace and holy love ', but 
1 John 1. 3. ne w iII break out of the womb of the morning to cry, and 
wait for God, to enjoy falvifical fellowihip with him. Now 
if David was fo iearly in his incjuifitions after God, on any 
time, or time indefinite, how much more mould we on Gods 
Pial. 118. 24. w ^°b &iy, thatpec*/wrday which God hath eipecially 


The PraSiical Sabbatarian. 8^ 

made for clofe converfes between himlelf and the precious 
foul. Now if you ask me what employments or affairs en- 
gaged "Davids early arvakjngs, that he could not fetch his 
(bund fleeps as well as other men. I anfwer , I find four -;' 
things that took up Davids earlieft thoughts : 

Firftt Prayer lib Pfal. 5. 3. and Co Pfal. 88. 13. And in ,. 
the morning jball my grayer prevent thee. This holy man muft 
break thefilence of the night by the approaches of his foul, 
before God break the darkpefs of the night, by the ap- 
proaches of the fun. He remembred that thoj'e who fought p r0 v.8. 1% 
Godearly Jhould find him, Prov. 8. 17. A rich promife can 
draw out Davids heart in holy prayer. 

Secondly , Meditation, Pfal. 63. 6. David could let out his 2 . 
earlieji thoughts upon God, as the molt pleafing fubje& they 
could prey upon. Indeed molt futably our thoughts fhould Rev. i. 8. 
begin with him, who is the beginning of all things, who is 
both the fountain to bubble forth, and the pillar to fupport Porro <t. <&». 
our beings. In the Spiritual nature of God, is the reafon of P[oyerkialiter 
our jpiritual worjhip, his wifdome is the reafon of our fub- ^^weil 
million, his holinefsis the reafon of our conformity, his ju- inrequepicm, 
itice is the reafon of our fear, his goodnefs is the reafon of feu qui in alt* 
our love, his truth is the reafonoi our truft, his grace is the quo genere e() 
reafon of our prayers, and his glory is the reafon of our f ummf "' ** au » 
praifes. Now here is the florvy field for the louf to medi- 
tate in,i*i the frejhefi morning. 

Thirdly, Holy thankfgivings, Pfal. 92. 2. the words are 3. 
thefe. To jhew forth thy loving kjndnefi in the morning, and pfgj -. .5 
this Pfalm is the long for the Sabbath, as the title informs 
us > indeed every morning, but much more on the morning of 
Gods holy day, there mould be .a derp of holy thankigiving 
upon the heart of every befiever. 

Fourthly, Acting of graces', fo the Pfalmift, Pfal. 119. ^ 
14.7. I prevented the davvningdf the morning and cryed, 1 ho- 
ped in thy word. Morning graces like morning (tars fhine 
brightelh David u&d to caft anchor upon divine truth in 
the morning > he did not onely meditate ou it, but act his 
hope and confidence in it 5 and this was Davids work in the 
ear Heft part of the day y and this is a rare Copy for us : How 

N mould 

9 o 

The.JPra&icaL Sabbatarian. 

fhould wc prevent the dawning of a Sabbath in our flights 
to God, in our longings after Chrift, in beginning our Sab- 
bath-work. Love to God and his Ordinances, mould' tear 
the curtains open, difdain the fohnefs of the pillow, and be- 
times break open our clofet doors to enjoy tellowfhip with 
the Father, and his Son Jejfus Chrift. Eut to conclude this 
particular, Plutarch reports, the Perfian King had one 
of 'the Servants of his Chamber every morning to come to him, 

Let us onely invert 

Judg. z\ 4. 

1 Joh 1. 3. 

PeYfirum Rex 
unurn habebax 
quirt officii hi 

it, in van an6 l tocr y t0 lj' im Jiije King and fullow tbhfe cares • 
ingrr/ju*, net . / . Vtf,< 7 &• *r 

diceret ; Surge *rJ g°od genius wih have thee to purjue. 

oKex, a'tq; ea the phrafe, and inftead of thy good genius, fry, Gods good 

cura,qu*tecu- ffiirit, and it will be applicable to our Lives i Let us efpe- 

rarevoluit.Vo ch]} ejr[ on Gods d rc f l V£ we w iH follow the traces, in 


Judg ip. 8. 

which the holy Jpir it. ihall leid us. 

Let us fcriouily preponderate the weight and multipli- 
city of a Sabbath-days work. The Traveller who is to ride 
many miles, gets up early in the morning, and fo fets upon 
his Journey. The foul hath a great way to travel upon the 
Lords day, its task is great, and therefore its time muft not 
run watt. 

There are many -duties to perform.. 
Firft, Secret duties. On the Sabbath, there ate (ome du- 
ties which muft onely be aclred between God and the de- 
vout foul. A gracious heart will have '-private intercourse 
with God. J ejus Chrift went into a Mountane apart to pray, 
and he wms there alone.- Tihe Saint iome times turns the C/>- 
fit into a SanUuarj, and .never more fitly then on a Lords 
day. Our dear Lord bids us go fome times into our Cham- 
bers, and fhut the doors upon us. The Saints are Gods hid- 
den ones in point of worlhip \ they ferve God in their re- 
cliifes, and private retirements, *and this is an evidence of 
thar uprighpyfi ; T.h: $poufe fometimes meets 'her be- 
loved, and none (hall be fpe&ators of ^ezV holy fcllowfhip.i 

nutfolufyfuam and upon Gods holy day, let the gracious foul kt upon 

tmfiliff. rhefe ilvtral duties =, 

I. Firft, Jhe reading of Gods word. The Eunuch was read- 

ing the Prophet Ifaiah in his Charriot, not cmly becaufe 

4As&-a& he would lofe no time, but b*caulc he would be napre fe- 


Mat. 14 23. 

Mat. 6. 6. 

-reywi quern 
Vm locum oc- 
cultum mtat. 

s*un<juam mi 

The ff'Mkd Sabbatarim. '• 


rious in thisfecret duty. 'David compares the Word to an 

honeycomb, Pfal. if* 10. and honey combs-are ufually in 

the/ra/rf/e gardens J^TH -£Utt^P<3(IiAlinaf^^:^^ %^#$P&I. i. a, 
#jj> Meditation in the night^^Wd then (nrely "he had few wit- 
ndfes to view his devdtion. The cloiet door may keep ohi 
not onely 0f/;er people, but other thoughts ', ' and then we arr 
fitteft to converfe with Gods Word, when we are moji in- 

Secondly, Another fecret duty for the Lords day, '7/ holy 2 . 
Prayer to God, and'praifing of God. Indeed prayer is a duty x xhef. 5.17. 
accommodated for all places, for all times, and all cafes", but 
clofet prayer on the morning of a Sabbath, is like a morning 
(tar, whicn portends a fair day. We read of our Saviour, 
Afa/^1.35. that in the morning, riling up a great while jfoi\~\^ 
before day, he Went out, and departed into a folitaryphce, A<c isi0#g , 
and' there prayed v'let us go arrcf tro 1 fcvlikewrle': ; An'd holy . 
Peter in tins confeiled, tnat the Difciple was not greater 
then his Matter^ tor he puriued'thr fame. practice, Ails 10. 
9. Peter wait up upon the 'houie to pray about the lixth 
hour. And as we flffifflw fo wenmift iing the 
pra'if es ot ood in fecret ': f bnietimes d.ur clouts mult/not on- 
ly \ytvkr Ora^er to Hp&Si J Mt' our prayers in, but our 
'Mmni Olivets tolling Hymns ot praite to the Divine Maje- MdU 26 ' 3°- 
fly. We mull begin the works, of H ; eaven injecret, which 
we ihallbe doing to eternity in bieifed Society: : Thus X>a- 
vid-ptxm Godjeveunmera'dayi [ 'm : tittM^te fad' W 
toe$ r tm Witneifes;b.rhis DMuc ExaMti6m ■ } *&*. Ir ^« 

• thirdly, A third fecret duty is, Boly^editatiok.^m -. 
the mind, that Spiritual -Bee, is working, and Keeking honey 
out of 'every flower rand this piece ot : fetvice, is calculated Gen. 24. & 
onely (ox privacy, Ciifiipany imft^Hm£VHa^ 
Wi^ r ^^TOPof Wisin^&fer^rV'MWfteJ^ : 

fourthly" The 1 laft.duty to'be Med mjkhtxxpori the holy 4 < 
Sabbath, i$~ Self -Examination j'M&i Confcience is'both ; n 
Judge, Witnefs and Tribunal i And in the adting of this 
duty, there'rieeds no $efions-houte, 'but a mans own breath 

N 2 the 

pa The Practical Sabbatarian. 

the company of others. Thefc two laft duties, (-iz.) Medi- 
tation, and Self-Examination, are mot* proper for the mojh 
Jecret and retired places, titter, for. the Clofct then the 
Dr. Gouge. Church, the Jecret. Chamber then the open Sanctuary ;> they 
are, as one faith, actions of the mind, and ib concern a 
mans ojvn Jelf in particular. And thcie {ecret duties of 
piety mould efpecially be performed in the morning of a 
Sabbath, that the Lords day may begin with them, and 
then we fhall be in a good preparation for other duties. 
The beginning with God thus in the morning may influence 
tfhe whole Sabbath, like the tuning of an Inlirument, which 
makes the whole Leilbn's melody the fweeter j> and indeed 
pure Religion, and undented, which, the Apoftle (peaks of > 
Jam. i. 27. jam. 1.27. never look's/^ comly as on a Sabbath dayythe^y 
inhances the duty, as the lovely drefi c)oth outward beauty. 
Thus we fee there, are fecrct duties to be acted On a Sab- 
*. Secondly, Private Duties. On Gods holy day we mult 

not lock up our felves and our fervices above in the Cham- 
ber, but we mull come down into the Family y and there 
J*>b 3S. 7. the morning ftars mult ling together,to allude to that oijoh. 
Confort. makes the mufick.The liars (hine hrightelt in a con- 
irellation. Jefus Chrift would not be transrigured alone, but 
Mat. 17. 1, 2. ne t00 k fome to. be witnefies of his Glory i when he. would 
Luke p. 18. pray > his, Difciples were with him i and when he would 
wat. 15. 36. open the bleited myfterics of the Gofpel, he takes his Dif- 
ciples to him. in our clolets there is indeed a meeting of 
thoughts, but in our houfes there mult be a meeting of Re- 
lations v there mult be Parents and Children, Matters and 
Exod.mio. Servants., thofe who ar.e born. at home, and the ftranger 
Gommum fan- within our. gates, and all. theie mull joyntly keep Gods Sab- 
Bifcandi Sib- bath in holy duties, and no lets God commands in the 
hibi legeccn- f ouu h Commandment, the Son and Daughter muffremem- 
tlirJlloT btrt0 kee P the Sabbath holy, as well as the Parents, the 
'Lrt#, jervw, Man-fervant and the Maid-iervant,. as well as the Gover- 
pjur, HbtrU nours of the Family, nay, the ttranger within the Gates. 
W&fumi- Qu t j lc Lords day, we mult by a confcionable, and conftant 
Zl^rmes! 9 Performance of holy duties, turn even our private koHJe'm- 

The PraStical Sabbatarian. 9 3 

to a little Church j and thus we mail *»***/ Gods pre fence to 

our houfes, as he vouchfafed his bleffing on the houfe of 

Obed Edom ; we mult not onely adt fecret' duties on the Sab- 2 Sam. 6. 12. 

bath, but likewife Family duties. (What thofe duties are, 

mall be more copiouily handled hereafter.) 

But Thirdly, we mult ad publicly duties on Gods holy 5, 
Sabbath : we mult not onely open the doors of our clolets, 
and of our chambers, to come down into our houfes , but Exhaeeam- 
we mult open the doors of our houfes too, to meet with Gods mninetum 
people to celebrate the Lords day. The Sabbath is the day f^^f 
wherein the Saints vifit God, and one another ; they ^n^ mm j^ a ^ y 
begin that iociety, which fhall be perfected and eternrzed in lu* promove- 
Glory. David rejoyced when he went with the multitude to tar, Zanch. 
the Houfe of God. The great Apoftle taught every where, in p ^l. 42. 4, 
every Church, «* *«t™ \mhwiA ; He taught when the people 1 Cor. 4 17. 
-were called together. The Corinthians came together in one ^q^ ii# 20 
place to eat the Lords Supper. Nay, Chrilt himfelf will de- , 
dare the name, and praijes of God to his Brethren in the midji ' *' 

of the Church. We mult therefore ferve God on the Sab- 
bath in the Affemblies of Gods people \ not in our houlcs 
onely, but in the Church, (L e.J in the Congregation of the 
faithfull. Mofes {peaks of a holy Convocation,. Exod. 12. 16. Exod - I2 '^« 
and the Pfalmift makes mention of the Affembly of the Saints, P&1. 89. 7. 
nay, the promiie is intailed on the Congregatirn of Gods peo- 
ple, Ifa. 4. 5. The omilfion of this our ajfembling of our ^ a ' 4 » *• 
(elves , is by the Apoille lharply rebuked, Heb. 10. 25. , 
One commenting on this Text, hath divers things remark- e ' I0# *** 
able, and worthy of our obfervation 5 As 

Firft, By this ajfembling, the Apoftle intends no other I# 
but the meeting of Believers to. hear the Word of God, and « „. 

to pour out their prayers before God. J m ££ '£ 

poft. ctftut ec- 
clejt*, eu.onventusJ}dgUum,adJjcyamJynaxm; ad verbumdei, p?e:efq\ publicas inteUigit. 
Secundd, Hos c.atus vult Apofl. ut Cfriftianijidem profii/antur, gratiarum ahionss perfonent, etfit 
invicem exatent ad veritatem et bona ope ra. Tenia iUi c<ftut y et mutui congrejfu* mirifoventfi 
dtm, qua in fecrjju et feparatione diuturtiiori hnguefiit, giiartdj Qui eeclefi* cstvs negligunt^et 
deferunt, jacite urgente perfecutione, ecelejhm ipfam, et Jidem Chrijh iffermt, et abneganu 

Secondly ^ 

94 Tt Je Prttliccd Sabbatarian. 

2. Secondly, The Apoftle injoynes the 'Ajfomblkf, that Chri- 

ftians might meet publickly to profefs their faith in Chrift, 
and to (ing the praifes of God, to itir up one another to love 
and good works. 

Thirdly, The fame Author obferves, that theft Compa- 
nies and AiTemblies do exceedingly foment and cherijh tzith y 
which by a perpetual reclufeandfeparation, quickly would 
languish and be infeebkd. Nay, 
4. Fourthly, He obferves, That thoft who forfake the Af- 

fcmblies of Gods' people, will eaiily in the urgency and heat 
of perfection defert the Church of Chrift >.thus far that 
learned man. And what a rare promift doth the Apoftle 

2 Cor 6 i<5. m( - Jnt * on 5 2 C° r - &' i6« tne words are theft > For ye are the 
Temple of the living God, M God hath faid, I will dwell in 

Lev. 2<5. 12. them, andrtalkjin them, and I will be their God, and they jh all 
be my people. Chriri when he was upon the Earth, he goes 

Mark i. 21. into the Synagogue on the Sabbath day, Mar. 1. 21. and 
taught the people. Paul and his Company go into the Sy- 

A&S20.7. yugogne on the Sabbath, and Paul preacheth theie : Nay. 

afterwards Paul preacheth to the Chriltian Affembly in a 

houfe on the Lords day,^tf/ 20.7. In a word, where doth 

' * Chriil walk but in the midit of his candleiticKS, which are 

Rev. i> 20. the Churches? Rev. 1. 20. CorneliM Alapide obferves, that 

Aupidc. } 1Q ]y jg nat i u ^ wno was t he Dilciple, anoVbllower of the A- 
poitle Paul, advifeth in his Epiftles thoft of Smyrna and 
Fphrjw, to ferment the Meetings vf the Saints, 2nd gives this 
reafon, becauj'e they will wonderfully confirm us in the faith': 
fo thai the whole duty of a Believer on the Lords day, lies 
not in the Chjlt, orthc Family, but likewife in the Societies 
of Gods people met for divine worfhip. Coals put together 

A&s 10.44. ma ^ e tne warmer fire. When the Chriftians were Affe 

' bledio hear Peter, then the Holy Ghoft tell upon them. TJhf 
Saints in Glory are IbeAJJembiy andChurcbofibefrjl-bo; 

Heb. 12. 23. Heb. 12. 23. and therefore we mult ad public\ duties on 
Gods holy day in tht publicly Afjemblies : ( But now what 
theft- publick duties' are, and how we irmli demean our 
ftlves in the performance of them, (hall be more largely Si'P 
cuiTed hereafter. ) 


The FraSUcal Sabbatarian. 9$ 

We had need rife early on the Sabbath ; for as we have 2. 
funy Ditties to perform, fo we have many Graces to aft. The 
Sabbatli is both the field to excrcife Grace in, 2nd the trea- 2 Tim. 2. 1. 
Jtiry to fupply grace with. Ordinances are both the breath- Grauj no;'. fo~ 
ink, and the breajis of grace. In prayer we aft, and weaug- liiicj} favor 
ment our graces \ and lo in other Ordinances. The Sab- e &dx°<!ffl 
bath is the Believers retting day, but Graces working day •, \ uituYm A i a p, 
it is love which f wee tens the wori^ot a Sabbath \ Faith makes 
tff^&ml the Ordinances of a Sabbath £ Repentance reconciles Kcb. n, <5. 
*/?e Godot the Sabbath j Zf^/ mases acceptable f&e duties of J ct 3i-ip> 20. 
a Sabbath i Humility ingages Gods prejence on a Sabbath. j* 010, r2 * n « 
W: cannot hear theWordprofitablyon this holy day, with- H ^ J' J 5, 
out we mingle it with Faith, nor addrefs our felves to God jam. 5' 16. 
in prayer, without we inflame the duty with tire, with the 
fire of zeal. In our prayers, we muft get our afilc/tions fired 
by the Holy Ghoit, that they may flame up towards God in 
Devout and Religious afcents. Broken-hearted, and peni- ^ 2 ~ I( ^ 
tent believers mud meet with Chrift at a Sacrament $ A 
contrite heart is the fitted company for a Crucified Saviour. Eph. 5. ip. 
In fiugingof Pfalms, there mult be holy joy, we muft make AugufUnlib. 
melody in our hearts * 5 Holy affeftion mutt make the read- confcf. T)epH : 
ing of the Word favoury and favingto us •, The Sabbath m >'<& W et > 
then, without we aft our Graces on God, on Chrift, on the ^f odco} J cemi - 

1 1 • 1 ^ t • 11 r 1 ■ 1 MS V-UJiCU p!ltS 

Word, and in the Ordinances, is onely a day or theatrical attention, ad- 
Jhews, and Jpir 'it ual pegeantries, which when it is over, leaves hibuit.qvdm 
the foul empty of any purchafe or farisfadion ; And if fo yu* /«*■»£« 
many graces mult be drawn out into ad, we had need take P#^ J «W 
the »v/*gj of the morning, and fpeed to our Sabbath employ- 
ments, which are fo numerous and important. 

There are many faculties and parts to employ on the Sab- ->. 
bath j> AH that us within us, and all that is without us, muft pp . 
ferve and "praife the Lord •, every part of our bodies, and au I0p ' 3 °* 
every faculty of our fouls, the whole man is but a reafon' \\ om , I2 , u 
abtefacrifice to be offered this holy feftival. 

Firft, Our outward man ;> the tongue muft be employed j, 
in prayer, the ear in attention, the heart in devotion, the 
eye in {peculation, the knee in fubmiilion. And 



96 The FraSlkal Sabbatarian, 

2. Secondly, Our inward man , the uuderjlanding muft be 

ReBa ratio di- ^proved to drink in truth, the mil to entertain truth, the 

^■J^HlSt' memory to retain and record truth, and our affections have a 

gtt interna Jide, , r u rr 

jpe, pietate, three-told office : 

amore, etpu- 

ritate menta , quamcxternu corporit ceremoniif colenium eft. Alap. 

i. Fir/r, To efpoule the Word, by receiving it in the love 

2-Thef. 2 io. thereof, 2Thef.2. io. A careful attention opens the door to 

the word, but a lively affeftion opens the heart to the word. 

The preaching of the Gofpellayes a treble injunction upon 

us j 

i . To receive it. 

2. To love it. 

3. To live in it : But the 
2. Second office of our affections is to beat our prayers * it is 

James 5. 16. love makes that facririce to fmoak and flame. And 

2, Thirdly, To /bale Heaven in longing for a better Sab- 

pf . 6 bath, more durable, more fweet, more full and fuperla- 

3 ' ' tive. 
4. There are many perfons to cunvtrfe witbaU on the Lords 

day : 
1. t^irjl, We muft converfe mtb God. The Sabbath is cal- 

Rev. 1. 10. l c & ^ n Lords day, not onely as it is the commemoration of 
his glorious refurredtion, and his appointment and inititu- 
tion, butlikewife becaufe our bufinefs is with him on that 
day j then more efpecially our fellowship rs with the Fa- 
1 Toh. r. % ther, anc * Wlt ^- ^ 1S ^ on J ems thrift. Our praying on a Sab- 
bath, is the pouring out of our fouls into Godsbofome, our 
^(hriihJunt bearing is onely receiving, and being acquainted with Gods 
omnia vc'<e ec mind; in Ordinances we wait upon God\ in the Sacrament 
t^eftce kona. we feed upon Cbrift ; in our Services wc do homage to God\ 
Zanch. i n ur Praij'es we nay tribute to God. The Sabbath is the 

fouls meeting day t*ith God, its jpiritttal Mart, in which it 
traficks, and drives its trade with Heaven. Take away God 
from a Sabbath, and the Ordinances arc dry and parcht •, 
. duties are beartlcji and unprofitable , the San&uary is ril- 
Ife, 55. 2, led with emptincfi) the people and profeifors hunt after a 


Tb# PraSiical Sabbatarian. 97 

fhadow, and at laft (hall catch that which is not bread. All 

our addreiTes on this holy day are to God, our delights are 

in God, our expectations are from God, our fellowfhip arid 

fweet communion is with God\ and therefore holy David pf a l. 63. 2. 

fpeaks of Gods Power and Glory in the San<2uary, and makes 

its only requeft to behold the beauty of the Lord in the Tern- ^^- 2 7- 4* 

pie, and magnifies a dayes opportunity in .Gods houfe. The pfal 8 4- ] <> 

Spoufe enquires where Cbriji feedeth, and where he maizes his Can. i. 7. 

fiock^to reji at noon. Our great and principal bufinels is with 

God on the Sabbath. 

Secondly, We muft converfe with the Miniflers of God', 2. 
they are on this day the ftars to guide us, Rev. 1. 10. they Rev. r. 10. 
are the Stewards to provide for us, and give us our meat in 
due feafon, LuK. 12. 42. 1 Cor. 4. 1. 1 Pet. 4. 10. they Luke 12.42. 
are the fait to feaion us, Mat. 5.13. they are the wife Duodocet Apo> 
builders to edirie us in the increafes of God i their lips pre- Jhlut, unum 
jerve knowledge \ their feet appear beautifull in bringing the commumonem y 
glad-tidings of Peace ; their voice is fwcet to the hungry cu ™ Ap°ftd*% 
foul. On the Sabbath we mull: wait on the Minift ry of Gods p^,^7s 
faithfull AmbafTadors. fpeUave, w am- 

nes unum fa- 
muf cum Chriflo, fy ejut Patre. Zanch. 1 Cor. 3. 10. Mai. 2. 7^ 

Thirdly,, We muft converfe with the Saints of God on his 3. 
holy dayo then Gods people muft gather together, and pur- Roi 
fue a joynt intereft. Publick Affemblies adorn the Sabbath, csnr. 2. 14. 
Grapes are beft in clufters. There are many firings to the 2. Cor. 5, 20. 
Lute, which is the fweeteft Inftrument. Flocks are moft 
pleafant when gathered together in one company j and Ar- 
mies moft puiiTant, when kept in a body, their dijjipation is 
both their rout and ruine. Chr.ifts iheep muft flocks together SuggeyitApofi, 
on Chnfts holy day : Partm gives us fourfolid Reafons co f™?'ff! d : 
for it, which I fhall mention for their fubftantial worth. mdVtmJnt 

et dihgeuter 
frequenttnt catus Bccleftajliiss. Secundd, Vt fe mutud ad veritatem tuendam cohort ationibuf 
excitem; tnaximequijirmiores funt irjirmiore* juvent, confirment, ethonsnw ad cmfimtiam 
infide T>ew emmpublicf* eterudnmnem prmifit. In Ec cleft* tongwffiw 
dolhmajidei repemur, et declaratur .ciftnguhrum adtfeationem et precespro conffanud public $ 
funduntur ad deum, quas ]uxta promijjtfnjm exuudit. Par. 

O Firft," 

98 'the Practical Sabbatarian. 

Firfr, The Congregating -§f 'Gods people fefpecially on the 
Lords day J U the forJer of unity ^ HU manyjto/.es jo artiHci- 
ai'iy laid, that the} all but one 'tone. Every Congrega- 
tion is a little body, whereof Cbrifi is the beat : Vniiy is the 
ftrength and beauty of tbe Saints ■■> nothing jo preserves it, as 
frequent and holy Affemblings \ 

Secondly, It is the prefer vative oj love. Many Jiicks put to- 
gether bundle a flame, and make a blaze. Frequent vipts multi- 
ply friendfl)ips. in Heaven, where all the glorified Saints meet 
together, bow ardent is their love! Abj'cn-ce, and j'eldome affo- 
ciations beget ft rangenejs, as between God and us, jo between 
one another. To meet to worflnp tbe fame God, is tbe bej\ way 
to attain to the fame heart i /% tbe Primitive Saints, who 
A-fts 2. 46. were all of one company, and all of one mind, A&s 2. 46. 

Thirdly, G)d bath made his promijes to tbe Affemblies of 
Mat. 18. 20. fox Saint /,«Mat. 18. 20. 2 Cor. 6. 16. He will not neglect a 
weeping Hannah, who prays and fobs alone, 1 Sam. 1. 13. 
but will give her notonely a Child, but a Samuel : But yet 
God will create upon the Affemblies oj his people a cloud, which 
I fa. 4. 5- wastbefgnofbisprefence,!^.^.^. And 
Deusquojt co- Fourthly, 7 be prayers of tbe faitbfull Congregation receive 
lurnnygnii ftrength from their union. Whin ^//Niniveh intreated tbe Lord, 
W/fffi'* . and put onjac^cloatb, God repents him felf of that intended 
amfjkth'ct *nd threat ncd evil, and.puts bis Sword into the jcabbard, 
quiji nubes ca- though drawn by an open denunciation of Judgement, Jon. 2.7, 
ligimfi ohm 8 p 5 10. Prayer is the fouls battery of Heaven 3 and when 
bratyrefrigerat, fafe petitions are the common breathings of the whole Affem- 
^b^Quxma* *& t>nc f orcC muft nec ^ s ^ e tne ftronger, and the anfwer 
timi*. Bail 1 , mult needs be the //mr. Though a file of Souldiers cannot 
Jon 2.7^,9,10 take the City, an Army may. But 

Fourthly, Wemuft converfe with our Families upon Gods 

. holy day j then Parents fhouid draw out their foftejt bo wells 

towards their Childrens ibuls, and Mailers difcharge their 

mojl faitbfull dutj towards their Servants eternity : But 

of this more hereafter. 

cj. We mult rife early on a Sabbath, for we have many good 

things to purfue, and ufually the rkktjjt lading requires the 

■yji voyages > where we look for great gain> we mult ipuid 



The PraBical Sabbatarian. 99 

much time. Now this holy day is Gods market day for the 
weeks provifion, wherein he will have us to come to him, 
and buy of him without filver or money, the Breads An- Rev. 22. 1. 
gels, the Water or Life, the Wine of the Sacraments, and *&• 2 *- <*• 
the Milk^ of the Word to feed our fouls, tryed Gold to in- 2 ptt * 2 * 2 * 
rich our Faith, precious Eye-falve to heal our fpiritual blind- 
nefs, and the white rayment of Chriits Righteouinefs to co- 
ver our (hamefull nakednefs. And now all things being laid 
together, that hath been fuggefted, how mould bothintereft 
and duty awaken us right early on the Lords day, for thc-fc 
holy purfutes, that no time be drownedznd loit in unnecejfary 
ikep and Jluggimnefs. 

A^fth Argument to rai£e us betimes on a Sabbath, is ie- 5, 
rioully to conhder the heats of worldly men. With what 
waKeful diligence do they piolecute the meat that perijheth j Johnd. 27. 
they rife up early, and g© to bed late, and eat the bread of 
carctulnefs, and all to grafp the fhadow of a few flying and ' I2 7* 2 * 
dying enjoyments, when, as one faith, we mould be careful 
to rile iboner on this day then on other dayes, by how much 
the fervice of God is to be preferred before earthly bufinefi ; 
There is no Maiter fo good as the Lord is, and in the end 
no work (hall be better rewarded then his fervice. Dr. Twijfe j^ r * T , WI ? e , 
Reports, that at Geneva they have a Sermon at four of the Sabbath 147° 
clock in the morning on the Lords day for the Servants > 
and Bifhop Lake wifhed, That fuch a courfe was general, as 
was inhk MajejHes Court in his time, to have a Sermon in the 
morning for the Servants on the Sabbath day. How did this 
holy man breath after holy Services on the morning of a Sab- 
bath ? And let every one of us fay, feek the Lord, O my 
Soul, feek him early on his holy day : Let us do as Mary !)&£. 28. 1. 
Magdalen, (he was early up to feek him whom her foul lov- ^ r ^ ^- z > . 
ed, (he was lajizt the Cro(s, and firji at the Sepulcher, in " 20,u 
the dawning, while it wzsyet dark^ very early in the morn- 
ing, fay the Evangeliits : O that our love to Chrift could 
keep pace with hers. Shall we love the World better then 
Chriji ? O that we were as wife for our fouls, as we are for 
our bodies! Let not ileep, that devourer of time, beguile 
us of our golden hours in the morning of a Sabbath, when 

O 2 we 

oo The Pra&ical Sabbatarian. 

we might hive the fofteft and fwceteft cortverfes with God. 
Let the imrull iluggard, who ileeps with the Sun beams in 
Aus'jQ. his face this clay, remember the faying or' Augujline, If the 
Sun could {peak, how roundly might it ialute thee with 
this reproof, 1 laboured more then thou didjt yejierday, and 
yet I am rifen before thee to day : But this is too low an Argu- 
ment, behold the Sun of. Righteoufnefs is rifen, kt us not 
ru. 26. $>. ikep as do others, but (ay and ling with the Church, If a. 
Sangusadbej- 2 6. o. With my foul have I defvred thee in the night, jw, and 
tos a}piYjm,di- jpftfo my fpirit within me will Ifetk^thee early. In a word, it 
Titer 'Teim" mu ^ neeas inforce us to a bluih, to think that the- Labourer 
mente,etanimo who toyks in his earthly employments, mould take die 
gvere, ilkm wings of the morning to muddle in the World, and wi^buld 
dehderare, tarn j et t [ ie mor ning fly away by our floath and carelefnefs, and 
"erdtu tamin ~ no t overtake it to meet with God upon his ownc holy 
Pial/139. 9. day. 

6. And iixthly, let it be conildered, the gracious foul ivill 

long to be with God, The Spoufc fought Chrift upon her bed, 
Gant. 3 1. and tie Saint will leave his bed betimes on a Sabbath to 
Sponfj interim feek J^fr is Chrift i the Spouft -would purfue her beloved in 
evjgilanSifpe- the mglo\jxnd the Saint will not omit to follow hard after 
ckbt* ifrrnon the Lorcrjkfus in tbt morning, as foon aijhe is awakje Jhc is 

fat* difcujjis,. withGo^Bbecullyonhis own day, Pfal. 129. 18. Our 
mo:u brJ.hif* , ' , > ■* r . e • r ■ r 1 

exMr.fis ijon heart is where our treafure is, as our Saviour fpeaKS, Lul^. 

fumcampUSli 12.34. And if Chrift be our treafore, our ffiritual love 

eonata juit. will prevail againit our carnal Jloath. Let us take notice of 

Del no. holy David, with what extalre of love he was truniptant- 

ed, tjal. 63. 1.0 God, thou art my God, early will Ifee\tb&^ 

it l W' my foul thirfteth for ihee, my flejh Ungeth f -r thee, in a dry 
\ 1,:>t a fid ihirjty land where no water is.' Wii ere there are thirits 

Rfci 63. 1. alLer God, there will be early enquiries for him. Thegra- 
cious Soul pants after God, as the Hart pants alter the wa- 

?fol. 42* i,2.'ur brooks : Now the thirjty Hart will not be ib taken with 
the green and pftafafii Graf where (he is lodged, . ib as to 
forbear the Lrookj which mull quench her thirlt •, nor will 

r&J.m. 1. the Saint be ib toyled and fettered with flee f or lloath, io as 
tnjuffend his communion with God on his holy Sabbath, he 
wilfrteir thok drowfie withs, his thirits atter Chriir will ad- 
mituf ,10 deLy. Nature. 

The Pr4$lical Sabbatarian. ict 

Nature it felf calls us up betimes on Gods bleiTed clay, for 
then we are more fit and frefh, more lively and vigorous for 
holy and fpiritual duties. Grace doth not oncly command 
us, but Nature invites us •, and furdy w^ inould jnve God 
on his own holy Sabbath, • as David danced before the Ark, 2.Sam.<5. 14. 
withal! our might. Nature and experience teacheth us, that 
our memory lsquickeft, our fenfts are readied, our natural 
powers ableft in the morning; our mind then is free from e- 

. vil, vain and worldly thoughts, our memory iS renewed, rfi.nejmnw 
and hath recovered far greater ftrength , our fellies are not e fl apticr ad 
inveigled with terrene and outward things , our natural 'mudiendum et 
powers being then revived, have their greateft liberty^ ^itmdumr^ 
then our affections are dihngaged, and divine things may ^^ifon* 
firji attract and feize upon them ; and thefe vhings being tf ictm 
weighed in the bailance, how neceiTary is it, early in the 
morning of a Sabbath, that the firji thing presented to our 
minds, mould be the beholding of God, the firji thing pre- 
fented to our thoughts mould be the Word of God, and the 
firji thing pretexted to our ajfeetions, mould be the in;oy- 
mentofGod. One well obferv^s, that in Scripture-lan- 
guage, to do a thing in the numing^ and to do a thing dili- 
gently, are the lame thing, PfaC 101. 8; and fo Prov. 7. p^ v /° u r ?' 
15; illuftratcs this => vvhere the Harlot tells the young man 
that (lie came forth to meet him, and diligently tojee\}?is ^Pfr^p^y 
face; the Original Word there, is, to fee k thy. face in the nn&Op 1 ? 
morning : So then to get up early in the morningon the Sab- ^,y^ lHty4 
bath, is the emblem, and the evidence of our diligence. W r e 
have a faying amougft us, the Morning is a friend to the 
Mujes, '( i. e. )' the morning is a good jiudying time j lam F ^ 0(1 _ 
fare it is true, that the Morning is a great friend to the Di:untwprimi- 
Graces ,. the Morning is a good praying time, in Exod. 23. "V, primifm- 
19. c Lhe firji of the firji fruits of the Land^ to he brought ^fr^hm^M 
to the houfe of the Lord. God would not onely have the rirft ^Tmofdi - 
fruits, but the firji of the fir ft fruits;, if there were any fooner m - fv ^' J^/f" 
ripe then others, God would have them :So God will have vel bonitate, 
the firft of the hi ft- fruits of the Sabbath, the very earliej-i 
time of the mornbio ; the morninp b'ufhes are 1110ft beautifull t6m P°J s T M ^ 

.-in. his light.- in the mornings Nature renews its ftrength citt J 

ilk Hiv .in £xod B 

i o 2 The Fra&ical Sabbatarian, 

li\e the tagle, Pjal. 103. 3. The eye is more fit to con- 
Pfal. 103. 3. template, the tongue more rit to pray, the knee more fupple 
to bend, the undcrihnding more lively to fpeculate ••> we arc 
freftuft in the firjl Jetting out of the race, and we run with 
the grcatefi livelmefs. The travelling beait foams, and is 
rampant when it tirit fets out in the morning. Nature it (di 
opens our curtains betimes in the morning, especially on Gods 
holy day. 
g. Men will rife up early to purine their pleafures. Young 

Men, as holy Mr. Greenham obferves, will rife up early to 
Marriages, to Feaftings, to go a Maying, and will not this 
be our flume, that for holy and heavenly exercifes, to ferve 
Joh. 4. 24. t j H Lordinjpirit andtruth, we will redeem no time, where- 
by the glorious Sabbath may be better fan&itied ? Can car- 
• 2 *" ml delights have a more forcible influence upon us, thenj^i- 

ConvixiumEu- ritual ? Shall the dregs be more lufhious and fweet then 
ckarijiicum tbe jy ine on t \ )t L €es ? AH divine complacencies the foul 
gumvChlilk, mi Y iind in Goi P el Ordinances Shall delight in the Crea- 
Jumrr.* f.nlh- ture more enthrall our deiires, then delight in God, who is 
rura jW deli the f "wee tell Paradife to a gracious foul ? Shall Young Men 
«>.Ruifin. et r j|f wr /y to gather May, and not we prevent the dawning 
Leo CaOnuf, Qf the Sibbath t0 gathcr Manna > t0 feart wkh chriil > to 

corptftin rsfe- let our thoughts whcele about towards Heaven, and take 
tlionit dele&j their rlight within the vaile ? Let not a dalliance, nor amer- 
tiene refolvi- ^ meeting more engage the carnal pait of the World, then 

m£*£' the Lcrds f' J ft?ff at '**««• the ict ^Pquets of his holy 
relaxant Sabbath, neceflitates our moji early flights atter that hleJJed 
Greg»7Mbral, prey. 

.0.. Nay laftly, How early will men rife to profecute their fin- 

full defignes. The Perfians adore the rifing Sun, are early up 
ifa. 5 ir. for their Idolatry. The Prophet obferves, that the T>run- 
Ejrietas erne kards rife up early in the morning to follow ftrong drink, and 
ejt iniemfejh- CO ntinue till night, till Wine inflame them > they are early 
ya t fu*cflma an d are unwearied in their lins, and cur Jed profufenefs. 

Ap : >jlo!um The IJraelites roje early to evidence their madnefs and their 
iThef. 5, 6. folly, to offer burnt offerings and peace offerings to a Golden 

E3#od 12 6 Ca tf-> auc * t0 eat anc * ^rink ^ r *k U P t0 P* av ' as uftftBf 
juperfiiiionuftv~is}npropbanenefi. The Papijfr will break 


The PraStical Sabbatarian. 103 

their ileep, that more timely they may have their Maffes, Superftit 

out of their beds betimes. God makes his complaint againft nulh pjreum 
the Jewes> that they rofe early to corrupt their doings, to/W'#**» ve ' 
intangle themfelves in fin, and provocation. Saul fends ^ d fj/^ eS 
meffengers to tlay David in the mornings he will take the ear- p a rcm rje,ciim 
Heft time of the day, for murther and cruelty. The Philiftins agituvde regr.o 
rife early every morning to enter their Idolatrous Temple to dei P>°™ven. 
worfhip their Dagon •<> and (hall not we infinitely more rife io * Huvefc, 
early on the tords day to worflrip Jehovah ? Shall Dagon Ze > h - 3- 7- 
have more honour then the ArkJ Surely the iinners vehc- iSam 19. n. 
mency might juftly fhame us into early piety. \ Sam. $ 3, 4. 


How we muft Jpend the morning of a Sabbath. 

ANd now when our Zeal hath made its way through 
the curtains, and laifed us from our beds and our 
down, let us fct upon Sabbath work ^ let us betimes wait 
for the vifits of Chrift in the performance of the duties of a 
Sabbath : Now especially God waits to be gracious ^ but it 
mult be in a way of duty. Holy duties they are the paths to a * 3 °* l8; 
meet Chrift in, the road of Divine mercy, they are the Gar- 
den wherein the Spoufe meets her Beloved : Therefore in 
the morning let us let upon thole facredfervices^ which be- 
comes Gods holy day. Indeed by private duties before the 
publick, our fpirits are made more tuneable ■-, and by private 
duties after the publick, Gods Ordinances are made more 
profitable ; The morning of a Sabbath is but the jfringof a 
Sabbath, which is the fweeteft and molf pleafant feafon for 
the foul to couvcrfe with God i> then the foul Teems to be 
moil green and frefljeji^ then duties feern to be moil melo- 
dious and mufical^ and then Grace more delightfully buds 
forth, and is exerted with the greateii fatisfa&iou and beau- Exod.34. 4. 

1 04 The Practical Sabbatarian. 

ty. In the morning Mofes went into the Mount to meet 
A&s 5. 2i. with God. In the morning the Apodles went into the Tern- 
Jofli. 6. 12. pic to declare the Gofpcl. In the morning early, Jojhuah 
ancUfcfie Prieits take up the Ark of God, which was the te- 
Job 1/5. ftimony of the divine prejence. 'Job rofe up early in the morn- 
I ke 21 2.8. * n &-> anc * °ff CIC d burnt otflrings. The poor multitude early 
in the morning wait upon the Miniitry of Jefus Chrid, they 
wait for the morning dews ot the Gofpel, they are the fvveet- 
ed, they are the frefhed, they are more natural,, and mod 
Tohn 8 2. feafonable. Chrift preaches his morning Lecture to his flock- 
Commenditno. m & an -^ num erous Auditors. In a word, the performance 
bis, et domini of holy duties, in the morning of Gods holy day , they work 
etpopuli dih- a three-fold good. 
gentiam, hujuf 

quam aiidiendi, ilhuf quam docendifeduUtate-deckraverh ; fed iterum diiuculo venit in templum. 
Mile, injoh. 8. 

They prepare the heart. Tt!e fluggifti heart mud be rou- 

2ed and awakened; in private before it can fee its beloved 

in the public!^: It mud be breathed by fome divine duties, 

that it may be more frejh for the publick administrations. 

Bells muft be raifed before they be rung to make the pleafing 

1 Sam. 7 3. rnufick. The flowers mud be watered, either by the mower 

•Kev2i ^2 " ortne watering pot,before they lift up their pleafant heads, 

and cad their wonted perfume. The morning duties of a 

Ante nuptias Sabbath, they put the heart into a Jerious and heavenly 

fponfa ommiY, f rara ^ anc l make it fit company for Jefus Chrid. When I 

etpiYutuvjpon- j iave played in my family , I am tuned and wound up the 

.°J U0 ' • more ^ f or t } ia t duty in the Ajjembly of the Saints. 

They are the dij charge of conjeience. A conlcientious per- 

{bn cannot wafte the morning of a Sabbath, that is dejiinated 

Num. 28.4,9, to holy fervice. Among the Jewes they had their morning 

l0 'facrifices on their Sabbaths. There is no part of a Sabbath 

/Hat 28.1 <5. Ixm ft ^ e fd°Wi especially in the morning. On the morning 

early Ghrid rofe for our falvation, and on the morning of 

this holy day, we mud rife for his fervice. Chrid calls him- 

Rev. 22.15. felf the morning jtar, Rev. 22. 16. And when is it fitted to 


ens in cerdibus nofiri* caliginem menubu* noflrts pellit : Sicut Lu ifer cUritarejlellas aliM ante- 
cedens, etame Jolem oriens, infijnw dieipr<tnuncu umbras notlurnas dijpellit, 


'The Pra&ical Sabbatarian. i o* 

_2 — 

behold this (tar, but on the morning of his holy day } The cbriflm eft 
■morningoiz Sabbath is the time for our fir jh. faint es of Hea- *fellamatu- 
ven, for the drejfmg of our fouls, for the trimming of our j^V™ ^ 
Lamps, {ox the imitation of our Saviour in his early rifing, noBm raids 
for the jeafoning of our Families. The morning is as currant fuit nunc difcu- 
coyneas the reft of the day, it is more congruous to Nature, t'hfedetiamin 
as congruous to Grace, and whofoever (hall by his finfutt ^'^£ 
negligence let that part of the Sabbath fly away, mall hardly JJ™ *J Uce' 
overtake the bleffing the fubfequent day. It is not without omnibus fanhts 
remark, that Chrift is called the morning fear, Rev. 22. 16. fefi confpicuum 
and the Rifing Sun, Mai. 4. 2, both to denote our early af- <&hitebit. 
.■broaches to him. nil/' rX 

They are the hnjurers ofjpmtualgain. It is m Jpiritual, Ma |. 4 2 . 
as it is in fecular affairs b The moft thriving Husbands, get 5. 
.«p early in the mornings and do much buiineis before the 
.£hop is open > and 10 the thriving Chriftians get up early on 
the Sabbath, and Co fpend the morning as that they have 
done much of their work before the Santluary door is open, 
-or they meet with the morepublick^hffcmblics: What views 
mighteft thou have of God by .Holy Meditation? what 
frniles, and anfwersofLove from Chrift by ardent and fer- 
vent Prayers > what heart warmings by holy Difcourfe on the 
morning of a Sabbath ?.- Then the fir ft winds and brizes of * *• 8 * 
the fpirit blow, and we naay weigh Anchor, the more hap- 
pily for the whole enfuing day. Jofephs Brethren lo mind- n * 44* 3> 4» % 
ed their Journey, that they fet forward as loon as the morn* 
ing was light. The Sabbath day is our travelling day to- 
wards Canaan, and therefore we mutt difpatch much of our 
Journey in the morning, we inould do, as it was prophefied 
of Benjamin, devoure the prey in the morning -, that prey Gen. 49. 27. 
which God hatia provided for thole who right early fan- ^of, <5. 3. 
&iiie his holy Sabbath •, and we mould do this the rajbber, N , 
for it may be with us, as once it was with the people of 2/- un * *' 2I - 
*W, that the cloud was taken up in the morning : Now the 
cloud was the fign of Gods prefence, and if the cloud he ta- 
kgn up, how can we cxped ajhomr of mercy ? Vavid faith, 2 g am§ 2 , 
that the Lord is asthe light of the morning w&fi the Sun ri- 
feth •, when then is it more fu tabic to meet thefe bright ap- 

' J pcarances ? 

1 06 The P radical Sabbatarian. 

1 Kings 18.26, pearanccs, but on the morning, elpecially on his own day. 
2 P- The very Priefts of Baal called upon their Idols from morn- 
ing until evenings and afterwards prophefted, untill the 
time of the evening facrifice ••> and (hall not we call upon our 
Go^ the living God, from morning until noon, and fo to the 
evening (acrifice, elpecially on that day which is a day of 
worfhip and facrifice ? The wife man obferves, it is a prin- 
EcdeC 11. o*. ciplc agreeable to Nature, to fbw our feed in the morning v 
Ifa. 17. 11. anc j w h at are our j 10 ]y duties but this feed, which will 
C nt 6 I *P rnl £ U P m Heavenly rewards if pioufly (own * and the fit- 
ted time for them is the morning, elpecially the firft day of 
SiVur auroram, the week , Our Sabbath, which is the morning of the weekj 
chrijluminxe- Chrift fpeaking of the Spoufe, Cant. 6. 10. asketh the que- 
rn^** para- ft\ 0nt) w ho is (he thatlooketh forth as the morning, not one- 
run. Del no. jy denoting the Spoufes frefhmfrand beauty , but the time and 
feafen forfpiritual communications between Chrift and the 
Spoule. But now the main Query will be, what are thofe 
duties which are incumbent upon us on the morning of a 
Sabbath f To Reply therefore to this Query, I (hall in- 
flance firft in Meditation \ Meditation is the fouls fight to- 
P.fak 13*. p. wards Heaven, and therefore it had need take the wings of 
the morning. When thou haft broken thy deep , begin 
the Sabbath with holy Meditation, that is the morning faerie 
frees of the mind. 

, , 

C H A P. XIV. 

The Benefits and Excellency of Holy Meditation. 

Editation is a moft notable piece of Gods (ervice, the 
very life and ftrength of all other Duties, and with- 
miimio el} out wnic ^, -all duties are infeebled, full of weakpeftwd in- 
mtrm olatw- firmity. Meditation is the Nurfe which feeds our prayers, 
ft* Ger. it is the Nail which faftens the Word, it is one hand that, 
puts on the wedding Garment to lit us for the fuj>per of the 
Ttfura tutorf Lord. Meditation it is thtjfriritualf Ik-worm which works 
hrccwa, hal rare and.curious filk, rich goods out of its own bowels. 



The FraSiical Sabbatarian. 1 07 

It is the travel of the underftanding, the fouls Hue and Cry fatage y ht§)n^ 
after Divine things i it is the fixing of the heart upon God, /?"#«*»> *&*- 
or fome thing of God i it is the flop and paufe of the mind ^Jjjf 
from the impertinent wandrings and rovings of it : In a e t intends, f 
word, Meditation is the randezvous? and trooping together * 
of the thoughts in dome Spiritual matter, as Sun-beams are Mai. 119. 15. 
gathered together in a burning glafi. If we meditate upon 
the Word, or any truth therein, then our thoughts flock^to- *Tim, 4. 15. 
gether? and center in the divine truth, in this ftiritual ob- 
ject. Now for the canvaling of this Excellent Vuty? I mail 
briefly open what may conduce to the fulleft difcovery of 

Fir/r, Let us view Meditation in the nature of it, and it 1. 
may be thus deicribed. It k the fouls retiringof itfelf? that &» atuor r ,^ 
by aferious and fokmn thinkjng upon Qod? or fome thing di+ meditandareor, 
vine? the heart may he raifedup to heavenly affettions ; Some quafubteflu* 
lefer this holy duty chiefly to the underfianding? but others c i ftate > Q u * 
draw it nearer to the memory * as one defcribes Meditation V£ e ^f tte \ 
thus i That it is the exercife of the mind? whereby w* calling faattejnchoet, 
ourfelves to remembrance? that which roe fytow? we do further mfruftra ex- 
debate of it? with our own fouls ? reafoning about it ? and tendaris in a- j 
applying it to our felves? that we miy make ufe of it in our *' a > te ^J e ~, 
pratlice? andfb it framethour affections accordingly. Holy prldefiffimi- 
Greenham obferves, in Meditation two parts of the foul are verfitm mwn- 
bufied: dumluerer»,J$ 

teipfum perdas? 
Etfifapiensfts, fyc. Bernard, Confid. ad Eugenium. Mr. Gretnham in his tract of 

Fir/r, The Memory? remcmbring fome thing heard or 
read j 

Secondly? The undemanding? gathering fome thing upon 
that which is remembred. Now 

Firfi^ Meditation is a retired duty. A Chriftian when he Meditation a 
goes to meditate, he muftfeclude himfelfixom the World \ mired duty, 
the affairs of this life make fo much noyfe? that they drowne 
the fweet, though fecret muficl^oi meditation. Holy Ifaac at * I4 * * ? * 
retires into the field to meditate : there tttuft be a necejfary fe-> cn * 2 4*. £• 
queftrathn of our (elves from every impertinent and intru^ 

P 2 ding 

1 08 The Praftical Sabbatarian. 

ding objed", if we will purlue this holy lervice of Medita- 
tion , this duty is chamber, nay, clofet practice : The fweet 
Manna the foul feeds upon, when there is no fpe&ator of 
Luke ip. 3,4. * ts banquet. When Zacheus would fee Chrift, he climbs 
* up into the Sycamore tree to fee him \ fb when we would 
%efttibiad% * ee G °d-> we muuX g et out °f the croud of worldly bufinefs, 
pientim.Jttibi we mult climb up into the tree by retirednefs of Meditation, 
non far* , St. Bernard when Tie came to the Church door, heuted to 
Quantum verb f av ^ Stay here all my worldly thoughts, that I may converfe 

*° V ?LaJil *?i& God in the lemple =, fo fay to thy felf, I am now going 
ommamyjterta, . ■ -. * . * -,- , * 7 - , 00 

noverihta to meditate, O all ye vain thoughts itay behind, come not 
terra, aha c ah near. When thou aicendeft the mount of meditation, take 
et profunda ma. heed that the world do not follow thee at thy heels. In- 
r»,fttemeup- j ee ^ mee n tat ' lon \$ an inward and fecret duty, the foul retires 
tTe™* finite ' u $ ^ mto tne c l°f et > and bids farewell to all impertinent 
adificantijtne extravagancies which may difeompofe its privacy, and takes 
fundamento , a view of thofe things which are within its felf. Medita* 
ruinam, wn t - l0n j s an \ nv ifo\ e duty to the eye of the world, and there - 
fl^ ra £m. fore carnal men djfrclifh it. 

Meditation is a Serious Duty, and it is one of the nobleft 

2 * . works a Chriftian can perform ; Realon then is in its exaU 
M r d - itati j„" tation. When the foul doth meditate, it puts forth the 
zferwut uty. ^^ judicious and rationales h then is the foul moft like 
Pfal 77. »• t0 God, w ^° fp en ^ s ^ernity in contemplating his own ef- 
'■ ! fence, and glorious attributes. When the Chriftian medi- 
1 Tim. 4* {#■ ^ ej - he practices an imitation of Divine Majefty. 

3- Meditation is afublime Duty. It is an exercife of the »//- 

Qiateillicece- demanding, it is not a duty in which we converfe with 
lejtitim regno- j ro jfi e things \ meditation properly fets upon Spiritual things, 
'faeuwemo. upon Spiritual objects, #iriww/ truths, Spiritual dodrines ; 
Zndicum*' David meditates on Gods Law. Meditation pitches upon 
ternixate vi- the joy es of Heaven, the great account man muft give, the de* 
vendi. Cypr. filing nature of fin, the extremities of hell, and on objecls of 
pral.iip.P7- the like nature. 

fMrc^duty 3 Meditation if a fixed duty. It is not a curfory work. 
■*" ' Mans thoughts naturally labour with a great inconfiftcncy ; 

,. .^' but meditation chains them,, and fattens them upon fbme 
ted dm* * fpiritual obied. The Soul when it meditates layes a com- 
>&. 1. L mand 

Tihe Pra&ical Sabbatarian. 1 09 

mand on it felf, that the thoughts which are otherwife/fo- 
- ting and feathery, (hould fix upon its objed: i and ib this 
duty is very advant#gious. As we know a Garden which is 
watered with fuddain mowers is more uncertain in its fruit, 
then when it is refreshed with a conftant ftream > lo when 
our thoughts are fome times on good things, and then run 
off, when they onely take a glance of a holy objed, and 
then flit away, there is not fomuch fruit brought into the 
foul. In meditation then, there muft be a fixing of the heart 
upon the object, a fteeping the thoughts, as holy David, 
TfaL 108. 1. Lord, my heart vs fixed. We muft view the P&l. 108. 1. 
holy object prefented by meditation , as a Limner, who 
views fome curious piece, and carefully heeds every made, 
every line and colour \ as the Virgin Mary kept all thefe Lu ^ G 2> r 2* 
things, and pondered them in her heart. Indeed meditation cvn$&m<7* r . 
is not onely the bufying the thoughts, but the centering of dicite de diquo 
them, not onely the employing of them, but the^fo^gthem f ecum ^ er ' 
down upon fome fpiritual affair. When the foul, meditating i n "io C ura° * 
on fome thing divine , faith as the Difciples in the transfi- 
guration, Mat. 17. 4. It is good to be here. ^ at * l V 4» 

Having thus defined, I now come to diftinguijb meditation £ 
from fome things which looks very like it : There arc fome 
duties which have a great refemblance, and yet differ from 
meditation '•> thofe duties and meditation they are like fi- 
milar complexions, there is need of a familiarity to diftin- 
guiih between them. 

Solemn Meditation ( the duty we treat of) differs from 
occafionaly as if one heard the clock ftrike, he prefently Ij 
may think with himfelf, what thought have I had of God 
this hour, I am one hour nearer the Grave, and it lies in 
Gods bofbme whether I fhall live another hour > fuchoeca- 
fional meditations, are things onely in tranfitu, in a fhort Pl * a!t 3Xt l *° 
and fwtet pajfage •, and as one obferves, the fubjed of occa- 
fional meditation arifeth very frequently from things arti- 
ficial, civil or natural, indeed any thing we fee or hear : 
But the objects oifolemn meditation, are only things fpiritual 
and divine. Occasional meditation is when the foul $*>/.. 
totalizes any objecJ,when the underftanding islike mAlym- 



The Pra&ical Sabbatarian, 

beck^which diltills fome thing from every thing > this is that 
friritual Chymijiry which turns any metal it meets with in- 
to Gold. Our bleffed Saviour was an admirable example of 
this ', He drew Jpiritual matter from natural obje&s *, from 
the peoples deilroufnefs of the Loaves, he (ends them toieek 
John 6\ 27 *^ c meat which endureth to everlafiing life > and io the Gof- 
pel is full of Parables, and indeed a Chriftian mould fee 
fome thing of God in all things, and all things moft eminently 
in God > every ftream fnould lead us to the fountaw* all 
things below mould be the pedejtal to raife the foul higher : 
A good Chriftian, I fay, may from every emergence and 
*- * occurrence, extract matter of meditation. To inftance in a 
X^tTi « * ew P art * cu l ars > when we look up to the Heavens, and fee 
hifa&ufd tnem rcfplendent with light, we may raife this meditation? 
xj «>c^1u' if the foot-ftool be fo glorious, what is the Throne, where 
ncrjixtcmdxu God himfelf fits ? Monica, Auguftines Mother, {landing one 
hi Artdfce, day, a nd feeing the Sun mine, railed this meditatim. Oh, if 
*rc f<wp*t* the Sunbefo bright, what is the Light of Gods prefence ? 
otjIiv* tCtt. w hen you hear mufick^ that delights the ienies, preiently 
j«Mt. Spirt. ra ^ x ^ me ditation , what is the mufick of a goad Con- 
ad Philad. * fcience ? Nay, rather what is the mufick of the Bride Cham- 
ber ? When you are dreffing your felves in the mornings 
i Pet. 3 $. awaken your meditation, and think thus > Have I been drej~ 
a Cor. 5. 1. fing the hidden man of the heart } 1 Pel. 3. 5. Have I looked 
my face in the glafi of Gods Word ? I have put on my 
Luke 14. 15. cloaths, but have I put on my Chrifi ? When you fit down 
to dinner, let your meditation ked upon this rirft courie, 
2 Cor. $, 1. now bleffed are they that (hall eat bread in the Kingdome of 
gfojd eft xixa, q 0( i? what a Love-feajl ftull there be in Glory, when none 
tujl aeditath bu( . f r i ctK i S} a nd the Bride-grooms guetts (hall be admitted? 
mnu * W T hen you go to bed at night, meditate of the putting off the 

2 Cor 5. ro Tabernacle of Clay, the earthly cloaths of your body, and 
Die dormituro ty in S ^ own in the W ^ the Grave - When you fee the 
itonespcrpfces Judge goto */;e ^«w, meditate on the &Jr Judgement, 
amphu* ? Dir when we (hall all ftand before the Tribunal of Jefus Chrift, 
expencQo, non 2 Q Qf% ^. j . Indeed every thing might feed the meditations 

*Th*r^cn of a Saint ' wh ° is the curious dt'tyiwft, who can fpiri- 

TlTy^Tr, tualizc every prefented object : But all thefeare occafional 

13^x4. * meditations, 

The PraSlical Sabbatarian. t fri 

meditations, and differ from that meditation which is J 'olemn 
and deliberate > (which is the iubje& diicourfe of this pre- 
fent Chapter. ) 

Butfecondly, Meditation differs from ftudy : Indeed the 2~ 
Students life looks like meditation, but it varies from it : 

Firft, Meditation and ftudy differ in the fubjeft > wicked lt 
men ftudy, and it may be more then Godly men, but wicked | p ^ . 
men ftudy onely, Go^ men meditate > It is cue character of 
2l Godly man, to meditate on Gods Law day and night. 

Secondly, They differ in their nature. One well obierves, 2 . 
Study is a work of the brain. Meditation of the fo^r*. Study 
fets the invention on work, but meditation fets the delires 
and affeftions on work. 

Thirdly, They differ in their Obje&s. SfWy is of all L 
manner of things, whether Natural, Civil or Mathematical; \ 

Study puriues Arifiotle as well as Mofes : but Meditation 
is onely of matters which concern our everlafting well- 

The matters we moft ftudy, are thole truths which are ^ufuntne- 
moft kpotty and difficult, and afford leaft jpiritual nourifh- ceffariaadfi- 
ment, as Criticifmes, Chronologies, Controverfies, &c. But l ut fn 9 plfno in- 
if matters of Meditation, they are plain and of great Jpiritual ,- aft ^, , y t 

Fourthly, Meditation and Study differ in their defign, , 
The defign of ftudy is Notion, the defign of meditation is • 
Fietyv the deilgn of ftudy is the finding out of truth, but the 
defign of meditation, is the holy improvement of truth ; the. 
one fearcheth for the vein of Gold, and the other diggs it 
out. The end of ftudy is knowledge, the end of meditation 
is holinefl. Study is like a winters Sun, warms but little, 
and hath an inconfiderahle influence, but meditation leaves-, 
one in a more holy frame ■> it melts the heart when it is fro- P & JI P 4^,78 
zen, and maketh it drop into tears and love : In a word, p , . 
if we fee a learned man, we prefently conclude he hathjfo*- ' *t * ' 
died much j If we lee a devout and holy man, we may con- 
clude, that man hath meditated much. 

Meditation differs from memory. Some have called tne- 3, 
mory the fcribe of the foul, it fets down, and pens thole 



The Practical Sabbatarian. 

things which are done *, what we hear or read, the me- 
mory doth regifter \ and therefore memory feems to bear 
fbme reiemblance with Meditation j but they differ, 
i. In that the remembrance of a truth, without meditation 

on it, will but create matter of forrow and trouble => A 
mrtmck-efl Sermon remembred, but not ruminated on, will ferve onely 
human* me- to aggravate our condemnation. Memory is onely the regi- 
moriae Ubili firing of a truth, but meditation is the learning of it by hearty 
X^nTenTob memor y Q P ens thectoor to entertain fpiritual knowledge, 
livionu Me kut mt ^ tatlon it lockj the door upon that difcovery •, It will 
f<tpiw nobis not let it fly out again : Meditation, like Lot, is importu- 
accidit, tit qu* nate, that holy truths, like welcomed Angels, lodge with 

omnium opt ime us< 

addicijfe vide- 

fjiur f quando ad rem ventum eft, ignoremus. Ocr. 

Gen. ip. 3. 

2 . The meditation of any thing hath morefaeetnefl in it, then 
bare remembrance. The memory is the c^e/J to lay up a truth, 
but meditation is the palate to feed upon it. The memory is 
like t&e ^ri^ in which the Manna was laid up •, Meditation 

Pfal. 63. $,tf. * s kke Ifraels eating of the Manna. When P^z^/V began to 
meditate upon God, it roasfweet to him as marrow. There 
is as much difference between a truth remembred^ and a truth 
meditated on, as between a cordial in tbeglafl, and a cordial 

3. The next thing conllderable in this excellent duty of #n:- 
ditation, is *&* fiw^gofiti how w//r£, how often, how 

R^uiV/WFtfrn- tog we mull meditate. Indeed the Scripture doth not po- 

txwmemoY,fa fitively determine any fet time for this holy fervice. Oui 

P^T' ^' chief Pilots and Guides ifcthis main importance, muff be 

dTpr^epti " JPjritnal prudence, and divine affeftion ■-, Our wifdome mujl 

fervandit cogi- /e/ec7, and our love muji limit the time for fweet meditation. 

tet. Ger. Indeed fome of Gods holy people have taken longjournies 

in this holy duty. David tells us, that he fpent the whole 

Pfal. 1 19. p~. day in it, Pjal. 119.97. Nay, he mentions a G^/y tf«tf, 

who when the day was fhutin, would not call off his foul 

from this blejfed fervice, as being tired and wearied, but 

would travel all night in the fame complacential perfor- 

Pfaf. i, *. rnance. But leaving thefe extraordinary examples, we may 


The Pra&ical Sabbatarian. 


-certainly and truly conclude, that we muft confecrate form 
part of our time every day to this duty of meditation, Da- 
vid though he had the bufinefs of a Kingdome, and the plea- 
fures of a Court to divert him, yet faith of the Law, it was 
his meditation all the day •, and in this, evidences the excellent Pfal, up. §>f 
dijpofition of his foul. Truly frequency in this duty, is not 
oiidy praife-wortby, but will bring in a barveft of fpiritual 

By frequency we * (hall make our thoughts more fly able for x 
the difcharge of this fecret and difficult duty, the foul will 
be made more appofite and accommodate for it. Frequent 
and cuftomary running maketh a perfon long breathed, and 
more able for exercile s when we ufe this duty of Meditati- . 
on every day, our thoughts will be more confident , they 
will be more improved and ripened for meditation. And oil 
the contrary, when we negledt the frequent ufe of it, we 
-fliall find meditation , firft more unpleafant, and then more 
unnecejfary, and at laft more diftajlfull and burtheniom*. 
J)ifufe quickly brings holy duties into difguft. 

The interruption in, and infrequency of this duty, will 2 . 
hinder the fruits of it *, when there are longftrides between 
the performances of this duty, we lofe the benefit of former 
meditations. As in the body, when a man makes a free and 
liberal meal, this will not maintane and fupport him long, p anem m j muf 
but the next day a new and frejh hunger importunes another quotidianwn, 
meal, aridifdenyed, the body faint sand languifheth : So quo quotidian- 
meditation, like food, it muft be our daily repair, elfe the re- digemus, quiq% 
freihing of former meditations wear out, and leave no fruit ? uot/ ff/^rl. 
or benefit behind. When the Hen leaves her Eggs for a fafufficku 
long time, and doth not fit upon them, they are unfit for Par. 
production , and never are reared to be Chickens •, but 
when fhe daily broods upon them, they are living, and lively 
productions : So when we leave our wonted courfe of medi- 
tation for fbme fpace of time, our atfedtionsgmp chill and 
cold, and are not fit to produce comfort and holinefs to our 
fouls j when we are conjtant in this work, we fhall find the 
-benefit and advantage of it. 

CL Bli * 

ii 4 

The Practical Sabbatarian. 



q.icm a te 
abfq; te rece- 
dm. Bern. 

Gen. 8. 21. 


pritRd efl ctv ■ 

iribuiturqi deo, 
quod preprium 
q? homnibus. 
metaphor j, ji- 
cut homines 0- 
doribw grain 
fuaviter affici- 
untur ; ita dew 
dsletiatur Jills, 
& grjtitudine 
Xcab. Par. in 

But if it be demanded^ bow long we mufl continue in thif du- 
ty of meditation ? 

It may be anfwered, fo long, till meditation bring forth 
Come considerable benefit, till it jiir up ourafFe&ions, warm 
our hearts, and tune our inward man, till we rind jbme 
fenfible change, and transformation m our fouls. Indeed na- 
ture difrelijhetb this duty, and we are very apt to be foon 
weary of it : Our thoughts are like a bird in a Cage, which 
flutters the more when confined \ and meditation rattens and 
confines them to fome jpiritual objedt : But the dijiajis of 
nature to this duty, (hould make us not more weary but much 
more vigorous. As when the wood is green or wet, we do 
not throw down the bellows in a pet or anger, but we 
fpend more time, and draw out more flrength in the blow- 
ing, and in fo doing there rirft rifeth fome jmoal^ then 
fome ftarkgs^ and by going forward, at lait it breaks into 
a hot and bright flame : And fo it is with the duty of divine 
meditation \ when we firjt meditate on fpiritual things, at 
firfl we raife a fmoak of a few figbs towards God, and by 
continuance jparkes of holy affections fly up heaven-ward i> 
but at lait, there is aflame of ferapbical loves^ the foul is in 
an extafie with Jefus Chrift. Now we ihould not give over 
meditating till this flame break out and alcend up towards 
God,., as Noab's facririce, with zfweet fm*\ling-fawwr to the 
Divine Majefty. When a man goes forth in a calm and Je- 
rene evening, and views the face of the Heavens, he (hall 
atfirft fee a liar or two twinckle and peep forth, but if he 
continues his profped, both their falter, and their number 
isincreafed, and at laft the whole Heavens are befpangled 
with ftars : So when vrtfirjl meditate upon the promifes of 
the Gofpel, 'at rirft it may be, one Jiar begins to appear, a 
little light conveighs it felf to the heart ; but let us go 
forward, and we (hall find when our thoughts are ampli- 
fied and ripened^ there will be a clear light , more fatisfa- 
diou will be conveyed to the Soul j and in continuance of 
thefe divine meditations^ the Covenant of Grace will be be- 
(p angled with promifes^ as the Heavens with ftars, to give us^ 
nick and/>///fatisfa£tion, 


The Practical Sabbatarian. 1 1 5 

But there are (bme fignal and fecial feafons for the a&- 
ing of this duty of meditation : Sometimes our affe&ions 
are more fmart and vigorous, our thoughts are more lively 
and unwearied, and Co more difpofed to this excellent fer- 
vice > and fuch fealbns are our harveft for the a&ing of this 
duty, and reaping the great comfort of it. 

The morning is an accommodated time for meditation > 1. 
then the body hath been refreftied with the fweetnefs of The firft fea- 
red, and fo trie impreffions of toyle being worn off, it is the fonfor medi- 
moreattive for the labours of meditation. David wis with tatlon « 
God before break^of day. The morning Sun fmiles with the Pfal. 119.147, 
mod pleafant afped when firft it begins its laborious circuit. 
Our thoughts are (hot out of our minds with greateftftrengtb 
in the morning, when our bodies can yield their mofi 
lively afliftance, and there are many pregnant reafbns for 

Holy thoughts and meditations are moft acceptable in that 1 • 
feaion. When we awake in the morning, many (uitors at- 
tend our thoughts, aad every iuitor ufeth urgent impor- J er * 2 » 3. 
tunity h now if fiiritual things obtain the firft admittance, 
this is moft grateful to God. It cannot but be a (inful pro- 
vocation, that our thoughts mould be as the Inne in Beth- 
lehem, Luf^e 2. 7. where itrangers took up all the rooms, and LuJcc 2 « ?• 
Chrilt was excluded, and was fain to lye in a manger. In- chsritatfpon- 
deedit cannot but be matter of deploration, that vain and |^» w<e total. 
worldly thoughts mould take up all the rooms of our fouls^f^"^' 
in the morning, and Chrift (hut out : But for the preven- moyej obedien- 
tion of this, let Divine things firft attach our meditations, ntf, et ob'eqmo 

and this will be well-pleafing to the Lord. In the (tilling mmd te fP on - 

dit t et m " 
per tit. 

of ftrong water, the firft water which is drawn from the d> 

dill is more full of (pirits, and the fecond and the third Lyran. 
they are weaker and fmaller, and not of the fame value : 
So the firft meditations which are ftiU'd from the mind in 
the morning are the beft, and we (hall find them more full Gen* A* A> 
of life and (pirits, and they come nearer to Abels iacri- Abel non ex 
rice. The morning is the golden hour of the day , like ^ndato tan- 
the firft fpringing&z^ which is moft pleafant to the eye, ^Jk "^ 
and moft fweet to the tafte. The morning is trie firft bud- 

Qji " ding 

n6 The PraBical Sabbatarian. 

ding of time > Let Chritt have it in holy and divine /pecu- 
2. Meditation in the morning will be more influential. The 

VefTel which is firft feafoned with that which is pretiousand 
odoriferous, will retain thefcent and tincture, nor will ea- 
fily lofe it but with much toyle and labour. That of the 
Prov. 6 22. w ^ man * s confiderable, When thou awakeftjt wiUtalk^with 
thee. As Servants come to their Matters in the morning, 
and receive Rules from them, how they (hall manage their 
bufineis all the day following ^ So a gracious heart, which 
*u r led me ^ tates on Gods Word, and things divine, in the morn- 
Imhuta redns, m g-> thofe favoury tin&ures abide on him all the day, and 
Jervabit odo> he walks with more circumfiettion and fruitfulnefs. Wind 
rw, tejh diu. U p thy hesrrt towards Heaven in the morning, and it will go 
the better all the day. The wool takes the firft djebd\> 
and it is noteaflly worn out : The heart feafoned with holy 
meditations in the beginning, will keep this colour in grain. 
It would become us to perfume our minds with divine 
thoughts betimes on the day, that the fmell may (carter it 
felf to all we n*eet withall that day. 

Equity requires our morning meditations to be (equettred, 
^ 4 and (et apart for God : Some of his firft thoughts were let 
Eph. i. 4« upon us ■> If we are in Chrift, we had a being in his thoughts 
ijoh.419. of love, before we had a being in the world } His ear lie ft. 
SpiYituales he- loves fattened upon us, when we were onely in the poflibi* 
aediZHoses in lity and futurition of a being : We had the morning of Gods 
ipfaxtctni thoughts, before ever the Sun did rife or fhine in the 
Ktoiw^tno- World : what thoughts of free and rich Grace, what kind 
Titinchvifto thoughts of mercy and peace had God of us from all ever- 
pr*p4rat*. lafting ? Let us in fome meafure retaliate the firft loves of 
Zanch. God, let us fix our thoughts upon God in holy meditation 

Jrr. 31. 3. before the day hreakj, and delivers the light, the infallible, 
harbinger of it. 
a But more efpecially, the morning of a Sahhath is the mof 

genuine and Jweeteft feafon for meditation, and that up( 
this two-fold account. 
x. Holy meditation will faften the heart upon God, whicl 

is very necefTary upon the morning of a Sabbath, Medi> 


The Practical Sabbatarian. 1 1 7 

tation is properly the centring of the thoughts, ( as was fug- 

gelled before) and fixing them upon fome jpiritual object. Gen, 34. r. 

Our hearts they are naturally ilippery, and will be gadding 

with Dinah , unlefs they are kept at home, (viz.) with 

God, the proper home of the foul, by divine contemplation. 

It was theboaji of holy David, that his heart was fixed j the Pfal. 57. 7, 

fixing oi the foul on God, is both the duty and the glory of a pf a j lo8 r 

Chritlian.. Now when once meditation hath faflened our 

thoughts on fomething divine, they will not be fo eafily 

call'd off, nor fo fubjecl to finfull avocations, which will 

be a transcendent happinefs on the Lords day. 

Divine meditation will fledge and raife our ajfettions, not 2, 
onely rix our hearts upon God, but draw them out to God 
in ardent and holy defires, which likewife is moft fuitahle to 
the morning of a Sabbath. We light affe&ion by the fire of 
meditation. • On Gods holy day we mould be in an extajie. pf a ] , 2 2# 
of love to Jefus Chrifl j and meditation is that which can 
elevate and draw up the defires to Chrifl \ and when they 
are once raifed, they do not Co eafily finl^ and fall again. Pfal. up. 97; 
When Bells are raifed. then they are mufical, and proclaim 
their loud harmony to all who are within the hearing. The Pfal. 19. <5. 
Sun when it is rifen it afcends gradually, and runs its plea- 
fing and fwift circuit, untill it be flopt by full noon. So p ^* I0 4. 34* 
likewife the foul being raifed by fweet and divine meditati- 
on on the morning of Gods holy day, it will be drawingout 
its holy fervencies and longings after God the whole Sabbath 
en firing. 

The nextfeafon for holy meditation, is the Evening : Scy 2. 
w.c read of holy Ifaac y He went out to meditate in the field at T , ^ , . 
Even-tide, Gen. 24. 63. When bufinefs is over, and every feafonforme- 
thing is calm, it is then a convenient time to let out our ditation. 
thoughts bole to fly up to God. God had. his Evening as Ex0( j ; 

well as his Morning facrifice* As the cream at the top is Egr ^ /f aac 
fweet, fo is the fugar at the botjom. When the plummets in agmm ad 
of our fouls have been running down in worldly affairs and meditandum , 
bufincfTes in the day time, then in the Eveningio draw up ^^pitpramu 
that weight of the Clock in holy meditation is. moft fuitable T3'„fc\ 
and commendable ■, nor can any thingimer become a Chn- gY(Jt ijp m(!mzt ' 

fiian 3 

i 1 8 The PraSiical Sabbatarian. 

ftian, then in this duty to give God the Alpha and the Omega 
of every day. 

3. The third CciCon for holy Meditation, is the night time, 

The third fea- W ^ en naturc nath rockt eve, T tnin g a fe z h and fenced 
fori for Kicdi tne world from interrupting noyfes. This David leaves, as 
tation, the matter both of his command and example, PfaL 63.6. 

Pfal. 63. 6. The night feafon is fequeftred from worldly affairs, and i£ 
Pfal. 4. 4. not checkt with their clamorous importunity, nor is it a time 
dijiracled with the incurfions of (enlible objects i it is like- 
wife a time not accojled or befieged with frivolous or dan- 
gerous temptations : There are two things which do much 
SanfliUtamur t 1 * an ^ ^ft°f e tne *° u l f° r Meditation, (viz.) Reft and Si- 
dtfi patefatlio- lence, both which are to be found in the night : And to 
ntbur, fed ti- this may be added, when the curtains of darknefs are drawn 
moresttre- oz/er the world, we are then filled with a religious fear oi 
mYdt God j our hearts are more compofed, and we entertain more 

Stulte, quid eft folemn, and awfull apprehensions of the Divine Majefty, 
fimnuf geli&a there is then a holy terrour ftruck upon the fbuL And when 
nifimortifima- we jj e U p 0n 0UT bedsj the bed is an image, and repreienta* 
%° ' tion of the Grave, and at luch a time a man may be »N?re /e- 

ritf/tf, and compofed for the duty. 

4. But above all, let us conlider, the Sabbath is the fitteft 
Th f tfcfe time ^ or mecutat i° n : On f ^ at d*y ourSaviour arofje from the 
Ton for medi- E* r tk-> and our fouls fhould afcendznd raife therhfelves ro- 
tation, wards Heaven. And meditation doth not onely become the 

morning, but the whole day of a Sabbath =, it muft not onely 
be our morning drefl, but the attire we muft wear all the day. 
We fhould think with our felves, the Lords day it is a type 
Hcb. a. p. of Heaven, and contemplation is the worh^ot Heaven. The 
prefent Sabbath is onely the abridgement of that eternal reft, 
which the Saints (lull enjoy with God ', And they which 
difrelijh this duty , how can they expect that glorious 
reward, which principally coniifls in the view and con- 
templation of God ? A gracious foul upon the Lords day, 
by meditation may converfe with God, and with the inhabi- 
tants of another world, he may enjoy as much of God, as 
this interpofing vail of flefh will admit of. And thus much 
for the proper feafons of meditation. 


The Practical Sabbatarian. 1 1 9 

_ — — •■ ■ — * — 

The next -thing which will further iUuftrate this blelTed 4. 
duty of meditationis the evidencing of the great advantages The^f ad. 
of it, which are both rich and many : As fever al Diamonds \antog*s of 
are found in thejame Rock, and much Gold crowded into meditation, 
the fame Mine. Let us therefore take theft manifold Emolu- 
ments in their Order. 

Meditation is a vigorous antidote againft fin, It is rare phy- Jt 
fick^to purge away ox prevent that poyfoa: Molt fin for want j^fi^^A. 
of meditation : There are two great ihares which take mod tage of medi- 
men, and int angle them in fin, (viz.) Ignorance and Inco- tation. 
gitancy \ when we either not know our danger, or not con- 
fider our duty. Men certainly would not be io brutijhlyfen- 
fual as they are, if they did feriouily weigh things in the 
ballance by folemn and holy meditation. If they did meditate 
on the ftrengtb of Gods Arme, on theftrillneftot Gods Ju- Exod. 1*. 16. 
ftice, on the con fuming power of his Wrath } if they fcri- « . 
ouily conlidered how infinitely evil fin is , how much it „ 
affronted pivine Purity, and broke in pieces Divine Laws, I2, 2 ^ 
how exceedingly it endangered the foul, and how deeply it P&1» 5. 3« 
wounded the confeience j furely men would flee all appear- i joh. ^ 4. 
ances of etil, and repulfe a temptation in its firft onfet. It ' ^L/ 
is Cm which puts a worm into Confidence, z fling into Death, 
a curfe into the Law, and fire into Hell. Men meditate not ^ om# 2 * ^ 
on theie things, and fo they are entangled in the fnare.. 
Holy meditation is a golden /^ie/^againlt the darts of finfull T j 
temptations. In this cafe meditation would be as the An- * 

gels fword, to flop us in our finfull cariere, and to ftrike us 
into clammy fmats and heavy damps, that we mould not 
fiort ourfelves in the waves and traverfes of fin and provo- r 
cation. J ojeptis meditation on Gods prefence and omnrpo- jofcphuwiV 
tency, Jpoyled the defign of his Mirths her dalliance, and cumfeptuf fuit 
kept him within the limits of holinefs and chaftity. Medi- pulchenima- 
tation makes the heart like wet tinder, it will not take the ^ virlut ^ 
Devils fire. In a word, it is ft range rajbnej! in men, that J^*!^ 
they will be taken in the ambu floes of fin, before they fleri- eva fu 
oufly meditate on what they are going about. 

Holy meditation keeps vain and foolifn thoughts out of T , 3 : , .,. 
the heart, it pnpofiflhh the foul , that frivolous imagina- vam4Tof 

tions meditation*. 


The PraBical Sabbatarian. 

Jer. 4 m. 


gucJ^] vanae 
/unt hominum 
cogitationes ; 
una cegitatia 
folix eft, cogi- 
tate de domino. 
Hieron. in 

a Cor. 7. 1. 

2 Sam. 11. 2; 
-Pfal. 1. 2. 

The third ad. 
vantage of 


tions are wholly (hut out. God complains of the people of 
IJrael, that they were wholly taken up with vain thoughts, 
Jer. 4.14. And 10 it is withmoft men, their minds are ril- 
led with froth and vanity, and varieties of foolijh thoughts 
croud in upon them, as flyes fwarm to the place where the 
honey lies, and thofe incautelous perlons confider not, that 
fin begins at the thoughts, which are the fir ft plotters 'and 
contrivers of all evil s the heart is the womb whereall fin is 
conceived and framed h and outward ails ontly midwife the 
finfull birth into the world, and make it vifible : The mind 
and fancy is theftage where fin \sfirft adfced. The malicious 
man a&s over his fm in his thoughts^ he plots his revenge > 
the impureyexfon acts aver his concupifcence in his thoughts^ 
he contrives his luft : And it is much to be deplored, how 
much wickednels is committed in the chambers of our 
thoughts. Now meditation on things Divine, the Purity of 
God, the PromifesoS. God, would be a Soveraign means to 
exite and banifh fuch vain and flatulent thoughts. Hierome 
cries out, Hon? vain are the thoughts of men, there is but one 
thought confiderable, and that is, to thin\pj/i God. If David 
had carried the Book of the Law about him, and meditated 
on it, he had not looked on Bathjheba with fuch a wanton 
eye j Holy meditation would have quenched the fire of that 
luft. This heavenly duty hath this advantage in it, it prejfes 
the thoughts for the fervice of Chrift, nor will permit them 
to wander in a finfull liberty. 

Meditation it puts life into Ordinances, and makes them 
fweet and favour y to the foul. Ordinances they are /i% 
cloaths which have no warmth in themfelves, but as they 
are heated by the body which wears them •, and fo Ordi- 
nances have no energy or quickpingpowerm themfelves, but 
as the divine fpirit co* operates with them, and our ferioits 
meditation makes them fruitful 1 and effectual. If we canvas 
an Ordinance or two, we (hall find this more apparent and 
•manifeft. Shall we inftance 

In Prayer. Meditation before prayer, is like the tuning* 
an Inftrument, and the fitting it for melody and harmony •, 
This holyduty of meditation doth mature our conceptions, 


The PraSlical Sabbatarian. 1 2 1 

excite our defires, and (crew up our affe&ions : w\wt is the Pnees n&n tarn 
reafbn, there is iuch zdij'currency in our thoughts, fucha' v f^* f #" awa - 
running of them to and fro when we are in Prayer, like ™™qJ > 
duft blown up and down with the wind, but onely for 
want of meditation ? And what is the reafon, that our de- f aeLV TO 7x«. 
iires in prayer , are like an arrow (hot out of a weak bow, Ttfipnt o^q- 
that they do not reach the mark, but onely upon this ac- Qvfjutfiv 7? 
count, we do not meditate before prayer ? He who would *p^x?- 
but confider before he comes to prayer, the pure Majefty of 
God, the bolinefloi his Nature, the quickpefiotbis Eye, the 
ftrengtb of his Hand, and that he will be fantlified by all Atfs i. 14. 
who draw near to him, as like wife thofe things he is to pray ipf a majtfia*. 
for, the pardon of Sin, the fpirit of Grace, the aiTurance of dei y eJlorigo et 
Gods Love, an inheritance with the Saints in light, Col. 1 . fandmentum 
12. How would this cauie his prayer to afcend, as incenfe fl^w?^ 
before God? David exprefTes prayer by meditation \ Give emamtftcut 
ear to my words Lord, confider my meditation, PfaL radius 'a file, 
5.I. Alap. 

In hearing the word, the benefit of it much depends upon 2. 
meditation. Before we hear the word, meditation is the plough Vumterra h. 
which opens the ground to receive the feed ^ and after we bori, et agri. 
have heard the word > meditation is as the harrow which co- cultur* refpon- 
vers the new fown feed in the earth, that the Fowls of the ^ 'pfideut 
air may not pick it up. Meditation makes the Word full of T^wvasjotl 
fap and juice, life and vigour to the attentive hearer : What c*Hq; injlaen- 
is the reafon, that moft men come to hear the word, as the tiasimmmiu 
beafts came into the Ark, they came in unclean, and they 
went out unclean ? it is, becaufe they do not meditate on the 
truths they hear j they put truth into flullow and negle- 
cl:ive memories, and they do not draw it out by ferious me- 
ditation. It is faid of the Virgin Mary, that Jhe pondered Lufce ?. ip. 
thofe things in her heart. A fteddy and confider ate medita- ovpfrtfouou \$ 
tion on divine truth would produce warm affetlions, zealous t'h ng$S)'& au- 
refolutions, and holy atlions. If we vtiMprofit by the Word, ^tanqu-mfi. 
let us confeionably meditate on the Word. meninagro. 

In receiving the Sacrament : Meditation puts a tafte upon * f 
that divine feaft j Examination is commanded before we ap- 
proach this Supper? now this duty of Examination. is 

R bei* 

122 'the Pra&ical Sabbatarian. 

i Cor. ii. 28. bed managed by meditation. He who meditates aright Con- 
ner «£x/f*«jM cerning him who is the Author, the Object, the end of the 
tntribwpmi- Sacrament, and con fide rs with hi mft If, what rich teftimo- 
elnhiotiVife- nicS °f Grace tncie arc t0 t ' ie n>ort h receiver i how will 
ru,etpexJto t h* s difpofe the foul to that holy Ordinance ? And he who 
rummjgnitudi- meditates of his infinite niifery out of Chrift, and of his hap- 
iw,&rems pintfs in a dear Redeemer > how will this encourage and 
ffeeTfidatJ* fl Jar t' n ms dciires to come to the Lord Jefus, and meet him 
mtdiamii ne at ^ 1S own ta kle? And in receiving we mould meditate on the 
defperationejt. fufferings of Chrift, for the Sacrament is onely theabridge- 
forfremur. 3 In ment of Chrilts agony : And we mould likewife meditate 
fcnotrjipifcen. on t [ ie a jf € ciions and loves of Chrift, for the Sacrament is a 
9h\iemiapxo, Copy of his love. The Sacrament is food, and Co we mult 
pofito. Par. receive it with an appetite and ftrong deflres, but this food 
Luke 22. 15, muft be carefully concocted by meditation. 

a. The fourth advantage we receive by meditation, is the 

Thc/omAad- ilrengthning and recruit of our Graces.. Indeed grace 
vantage by and meditation are reciprocal caufes of each other j medU 
meditation, tation maintanes grace, and grace exercifes meditation, 
Exod 24. 15. A gracious heart with Mofes, afcends the mount of medita~ 
tion to meet with God, and then his face Jhines, his graces 
are more illuftriom and refpiendenr. Meditation feeds three 

1 . royal Graces with fupply and fupport. 
fodes eft qua/t Firfi, Faith receives recruit from this heavenly duty. 
column j,et fun- when our faith languifheth, and our thoughts are ready to 
damentum m term j nate j n defpair, then meditation brings a cordial, it 
terra \aUum, ~ , r > ^> i 1 • 1 ■ r • 1 A 

fides inter om- nxcs upon the power ot God, which is raiths great jupporter 

nesYes y eflfoli- in all our temptations. When the ioul mail meditate thus \ 
dtfjima, certif. that God by his own Fiat, his own Word, gave being to 

^fa'cv^hQ r ^ e Wor ^"> anc * rail ^d tms glorious iuperfhudure where 
' , * ;. ' man now inhabits, and that hisfower is no leis then infinity 
' Ip * reducing into adt, and being whatioever the Divine Will 
H*e fait inxi ma ^ commari d ' now doth tms underprop our faith, and 
fo iUafidei preferve it, and fecure it again!! the quich^fands of un- 
Xn^yH^ztbi- belief? Thus Abraham meditates on Gods power, and this 
fit, m nindxo meditation fo fteels and backs his faith , that it breaks 
tJ'de^rjdt™ t ^ rou g n tne mo & rigorous and fierce onfets of tryal and 
mm, temptation, and fo becomes laureat and victorious. 


'the Fra&ical Sabbatarian. 123 

Another grace which flourilhes and thrives on the Mount 2. 
of meditation^ is Hope j Faith is confirmed, and hope is enlar- , j lt u u 
ged by meditation h the hand of faith is ft rengthned, and the Tit. 2. 13. 
wing of hope is plumed by this excellent duty. If a Chri- Col. 1. $. 
ftiah fhould coniider by holy and ferious meditation^ thofe ^L^talifiif 
enamouring notion? of Heaven and blefTedneis which the n/^j^f^era" 
Scriptures lay down, and contemplate on that fpring of joy, turn gaudium, 
that life of glory, that. rich inheritance, that future por- refpondendum 
tion, which he lives in the expectation of, this would put c ^deusdedc- 
his hope upon the/»B fpeed to poft towards his defired pof- J?» mi/U ^ nt 
feffion. The grace of hope by holy meditation becomes more j^ q L .^ eert ^ 
fledged and vigorous , and reneweth its jirength like the donabit. Tert. 
JE*g/e. P&I.103 5. 

The gr<*ce 0/ Lfli/e is much meliorated and advanced by 3. 
this duty of meditation. There is an affectionate longing to- r 
wards Chrift in every gracious fpirit, which is fed and j a h * ^if' 2 * 
fuccoured by continual and due meditation upon its infinite col. 2. 3. 
wj#* of Chrift > and a weighty confederation oithofe treafures Col. i. ip. 
of grace which are laid up in Chrift, and Co the ftream of , . 

holy love to this Mediator {wells, and is ready to overflow all g ?at7m7am* 
banks of reftraint. Our love of defi re after Chrift, zxifes fintgraduinfe. 
much from the meditation of his benefits '•> and our love of rfye, CbrtJJuf 
complacency iin Chrift rlowcs much from the meditation o£ his °™™mgratiam 
excellencies. But ftill it is meditation that blows our love Xutmmo^" 
into a pure flame, and raifes it to the higheft degree •-> And Daveri.^ 
therefore as we delire to raife and refine our love, let medi- 
tation be. our Mount Olivet^ to which we may frequently re- 

The lafi advantage which meditation brings, is the ampli- * 
fi cation of our comforts. The blefted promifes recorded in The fifth ad- 
the Word, they do not conveigh comfort to us only as they vantage by 
are recorded, but as they are applyed by meditation. The notation. 
Grapes while they hang upon the Vine, they do not pro- 
duce any Wine to exhilarate the gatherer or the poiTeifory 
but when they are fqueezed in the Wine-prefs, they yield 
forth that Liquor which is of fo chearing a nature. And Judg. 0. 13. 
(b promifes, while onely left upon record in facred writ, 
they do not drop their Soveraign Juice, which chears the 

R z heart 

124 ^ Je P ra $i ca l Sabbatarian. 

heart of a poor believer, but when we ponder zndprefs 
them by iledy and ferious meditation, then thefe promife$> 
conveigh water of life to #*-, and drop cordials into our care- 
Efal.<53. 5, <5, f u ^ breafts. Thus David in the 63 Pfalm, through divers 
7, 8. vcrfes, tells us what marrow and fatnefs , what lufhious 
audfweet delight he found in Gods Ordinances, verf. ^tb, 
and what cariers of love and purfuithe had after the enjoy- 
ment of God, verf. Stb f, but all this is the fruit of medita- 
tion, verf. 6tb. Indeed one morfel of meat chewed and di- 
gejied, conveighs more nourishment then a greater quantity 
(wallowed down whole j fo one Promife, or one Ordinance 
ruminated upon, and digefted by fweet meditation, conveighs 
more comfort to the foul, then many Promifes or Sermons iiv 
the head which are not meditated on. And thus much for the 
advantages of meditation. 
5. Let us in the next place caft an eye upon the excellency of 

Ihtexcelkncy meditation. Without controverlie great is the rarity of this- 
of meditation. bleiTed duty : Some of the Antients have call'd it, The nur* 
•AuguG. f er y f Yiety ••> And St. Hierom calls it bis Paradife. Indeed' 

Ehryfoft. meditation is the Pifgab fight of the mind, when the foul 
• takes a profped, not of an earthly, but of an Heavenly Ca- 
QtKit Hicro- naUn ^ we meditate on thofe things which are within the. 
^twhs°v P ideri vail, Heb. 6. 19. The foul is upon the wing'm this fearing 
fibi teiros car- duty, and the thoughts march heaven-ward. Ibeophylaci 
ffltfjjrtfolitu- calls this duty the very gate and portal by which we enter. 
Amcmejuf ejfe Glory •, by this fervice we are uihered in to glance at Cod 
E^fJ^r bimfelf. Meditation is the work of Heaven begun,, the light. 
A > ' I \ of God in the twi-ligbt, the very view of him in aprojpe- 
Jf^h&L 8 ive * if ^ otn heighten us to a kind of Angelical frame, and 
v$' Z'jo. brings the Soul and God together. And yet how many neg- 
Theop'hyl. left this duty, and live almoft in the non-performance of it ? 
1 Cor. 13, 12. They make large ftrides and gaps between their meditations'-, 
1 Joh. 3 2. now a little mufing, and then after many dayes a return to 
that rojeatpatb again, for lo indeed is holy meditation. How 
Hcb. 6i 19. fhoujd t his ltrike/«cJf? with fear and forrow •, have they #0- 
RkditatiQ m- ^j^g ^^ to contemplate on ? No goods within the vail to. 
fldiuhngm- take an inventory of by this bleiTed duty ? Where is their 
qlo. ' 6W, tieir C.brijt, thclv Crown of Glory ? Are thefe Sera^ 


ihePraSlical Sabbatarian. 125 

fined objefts Co above their thoughts-, as they are wholly 
jtranger-j to them ?■ Meditation is our view of God at a di~ 
fiance, a glance at Chriji afar off. By this duty the foul li- Mat. 2,5. to, 
ftens to the muficks of the Bride Chamber, which he in this 
life hears more confufedly, and in glory he (hall hear them 
more diftinftly. And yet ( I fay ) how many account this 
fweet and heavenly duty, a melancholickjnterruptioyi of their 
peace and quiet } But as the Moon lofeth nothing of its light 
or brightnefs, becaufe the dog barks at it j and many rich 
Countries lofe nothing of their, treafure, becaufe they lie fal- 
low, and are altogether unknown j Their Mines are no way 
to be undervalued, becaufe they want a.difco very =, So-nei- - 
ther can any Eclipfe- darken this Divine fervice of meditati- q&^'J' 
on, notwithstanding manylive in the total or partial neg- pf a y? 104.34, 
left of it. Meditation will be the command of a God, the Pial. iip. 15. 
Evening facrifice of a Patriarch, the Divine refrefbmtnt of a {J 1 ." 1 - 4 * I5 '' 
Pfalmiit, the Refolution of a Saint, the Wor\ of an Evan- x ' 2i 

gelid, m&tte Character of a Godly man, although it is 4. 
duty of a low pice among formal profeifors, or the pro- 
phane fcoffing mifcreants of the World.. Meditation will be 
the Saints mountain of Spices, though unregenerate perfons 
fmellnot the fragrancy of them. 

And that which is one Fear I in the Crown of this Duty, is $ a 
its indifpenfable necefity. One obferves, That the end why T , -" m 
God gave us his Word, is not onely to know it, but to «e- of ^"dkation 
ditate on it, not to run it over with a tranfient glance, but . 
to traverfe it in our meditations, and to ponder it in our a,II £»97- 
thoughts. Now meditation will appear to he mceffary upon a Luke 2., io a 
threefold account. 

It puts the intellectual part of man upon fervice : The f j 
understanding is not tfwe bufied in any duty, then in medita- , v 9 & 
tion , then like the Silkworm it fpms out of its own bow- mnSt eft hies 
els v when we meditate, we rally up our thoughts to/.*// up- fapienu'*, utl 
on fome divine objeft : This holy duty is properly the task^veteresputa- 
ofthe underftanding. The Tongue works in prayer 5 the.^ nN 
E*r bends in hearing, the Hand is ftretcht out in Sacramen- 
tall receiving, the Eye toyls in reading,the Heart is, or ought £' *• ^ 
to be employed in every fac red fervice \ but the Mind is ta- > 


i 26 The Fra&ical Sabbatarian. 

ken up in meditating on fublime and fupernatural objefts. 
M at. 24. 28. The Eagles of the thoughts fly upon this Carcafs j to allude 
to our Saviour. 

2. Meditation fructifies duty, without which the truths of 
God will not flay with us. The heart is naturally hard, the 

Mark 8. 17. memory fippcry, and all loft without meditation, every drop 
runs out again, and the whole web of divine fervice is unra- 
Heb. <5. 7. yell d. The Apoftle compares the wordftf rain, Heh. 6. 7. 
Now it is meditation onely which faves this rain water , 
that it Jheds not , and run in wafte. This necejfary duty of 
meditation it fallens truth upon the heart, and is like the 
felvedge which keeps the cloath from ravelling \ It is the 
engraving of letters in Gold or Marble which will endure ', 
Gjrtjjfonsfi- without this piece of holy duty, all the preaching of the 
ptemi*. Word, is but writing in fand, or pouring water into a fieve. 

Dcut € 6. R eac ^ n g anc * hearing without meditation, is like weak^ phy- 
' fick which will not wor\. The Word cannot be in the heart, 
unlefs it be wrought in by holy meditation \ this is the ham- 
mer which drives the nail to the head. Ordinances with- 
r out this duty are but fpiritual pageantries , a pleaiant land- 

Ja ' * *' slqp, which when we have viewed, we prelently forget. 
Knowledge without meditation is like the glaring of a Sun- 
beam upon a wave, it rutheth into the thoughts and is gone. 
There is very much in this duty to fix truth upon us. Carnal 
mens thoughts they are ufually ilight and tr'wial\ they know 
_ . things, but they are loath to let their thoughts dwell upon 

^' *' them. Mnfing makes the fire burn. Men muling and medi- 
ated, up 93. *****& on tne Word, are much arfe&ed, and then they are 
' ready to lay, now we tajie thefweets of our beloved, we lie 
under the force and power of the Word. 

3. Meditation it fweetens our lite here below. The contem- 
plative Chriftian lives in the Suburbs. ofr Heaven. How did 

Pfal. 6$. 5. meditation caft a flavour upon Davids foul, and fill i t with 
aromatick and perfuming lmprefllons } Geographers are at a 
lofs to rind the place where Paradife was ^ now ro fxop their 
curiolities, it may be replyed, it may be found in the fra- 
grant trail of heavenly meditation. When we meditate upon 
thcjweetnefioi fcriptural promifes, upon workings ofCbrijrs 


T*he Practical Sabbatarian. i 2 7 

heart towards bdievers,upon the watchfulnef ofGods eye. over 
his people, wponthealljufficiencyefour Saviours merit fox i Cor. 2. p. 
life and falvation,upon the recommence of reward fo great that 2 Cor. n.i. 
mans thoughts Cannot grafp it \ how do thefe, and fuch r cv# j# IOf 
like things raife ns to St. P«*///j rapture, or St Jo/w's Wdr/ze, / 
which weve the initials of Glory to thofe heavenly Apo- f^/f;^f 
files > It may be averred for certain, that fcfe* #eg/ctf o/jfoj ;- nwrn(jn a y: 
Jary brings <z fcarcity of comfort upon our lives, which C endit ? qui* 
orherwife might meet with a plenteous harveft, and a con- fonsefaetaf- 
jUnt revenue of joy and fatisfadtion. j£»> w m fi*. 


What we muit meditate upon, on the moruing 
of the Lords day, 

HAving thus drawn the portraiture, and given a defcri- 
ption of this duty of meditation , with the bleffed ap- 
pendices which do attend it, zsitsfeafons, advantages, &c. 
I now come to ipttCciitfuitable objetls, for this duty to prey 
upon, and Co to raife a little ft ock^ for meditation to trade 
with. And as to the Queries, (viz.) What wemuft medi- 
tate on in the fpring and morning of the Sabbath ? It is an- Vtiesvittno* 
fwered, what foe ver isfpiritual, any thing ofzjpiritualm- fl r <* $'&m 
ture \ we may meditate on the promifes of God, the loves of P m f c ™ es * m 
Chrift, theJrric7#e/?ofthe Law, thefweetnefs of the Gofpel, ^ w c ^£* 
on the filtbinefioiS'm, on the z/£tfify of the Creature, on the patimur,fucce.. 
excellency of Grace*, we may muje,ax\d fix our thoughts upon dit diet quiet* 
the ejiate of our fouls, and ofthefewnefs of them who fhall m fepukhro, 
befavedi folikewife upon Death or Judgement. As holy l^frejuneQi. 
David, fome times he meditated on the workj of God, fome- on itad vitam. 
times on the Wordo{ God, and fometimes on God himfelf. Get. 
But I mail onely open a double fountaine to feed our medita- Pfal. 143 $. 
tions on the morningotthc Sabbath, (Viz.) Pfal.hp. 148. 

1 . Let us meditate on the God of the Sabbath. P - a1, 6 \ 6 ' 

2. On the Sabbath of God. 

Thefe two fuperlative obje&s, are like moun,t Hor, and N . 
mount Nebo where A4tyej and Aaron took their profpeds, D ^ t ***!'• 

before 1 * 

128 The PraHkal Sabbatarian. 

Cant. 8. 14. before they were conveighed to the mountane of Spices : we 

will handle them diitindHy •, And 

1. Let us meditate on the Godof the Sabbath, Indeed 

this Divine and admirable object takes up the views and con- 
/Wat. 18. 10. temptations of holy Angels, and the inhabitants of glory, 

who fpend eternity in beholding God face to face : But yet 
Cor. 13. 12. fome glances we may have of this foveraign being by holy 

and fpi ritual meditation. 


God is mofr glorious in his ejfence and nature. 

1. T Et us meditate on the ejfence of God. He is an infinite 

d "*" J being, the fulnefs of Heaven, the mirrour of Angels, 

tLX °/?' 1 " i *k e ^ l ^ )t of Saints *, fo glorious in himfelf, that he isonely 

m : ne propter ferfellly known by himfelf. God is an Ocean of goodnefs, a 

te, et wequie- fountaine-oi life, a firing of grace, & father of mercies, mans 

mm eft c&mo- center to which he mult come, before he find quietation or 

flrum, donee re ft f or fc s f ou ] # jj e j s f infinitely glorious, that he muft 

aS' be. deCcxibed by removing from him what he is not, rather 

then by afferting what he is. The eyes of Angels are too 

Vedeo, dtafa- wea |, tQ b^i^ him,and muft make uie of a vail alittle to re* 

wlTnonfi' mit l ^ c t> eams °f his glory. Our knowledge of him is onely 

quimquidfit. borrowed from his own difcoveries. Let us then meditate 

IVivet. on, 

1. The everlafiingncfi of his nature. He is the antient of 

Dan.7.p,22. dayes, He was before time was fledged, and had either wing 
Pfal. i02 ; 28 ox feather ; His duration admits neither ot beginning or end- 
Ffal. 2p. 9. i n g ^ God is the fir ft and eternal being 5 He didjh'ine in per - 
« CV ' 4 ^ 8 ' < fictions before the foundations of the world were laid i He 
Ifa'^! 15. * s ^ rom everlafting to everhfting h His Name is evcrlafiing 
Ffai. po. 2, Godfien, 21.33. ^* s Armes are werlafiing arms •, His Mercy 
is ever I afiing mercy i He is the everlajting Father, Jp. p-. 6.' 
Resfeculwttm fjis Strength heverlafting itrengrh, Ita 26. 4. His-Kind- 

S8SK ncfs is W 1 ***** ki ' ndnefs ' #*• 54- 8. His heart was fall of 
nifiansquod 1 love, before nun was created to ■ bctheobjcA of it, ; nay , he 


The Practical Sabbatarian. . 1 29 

had his delights in himfelf before he had his darling Man d?usej}pmm m 
to let out his love upon. The Prophet calls God an ever- *t*tomumm* 
lading light, Ifa. 60. 19, 20. which (hews, there was no ^rf' on ^jr d . 
twilight before this illuftrious and bright Sun. His years ferturlhales 
fail not, there is no faint nefl can feize upon his Nature, miepw inter- 
nay, his yews cannot be numbred^ Ifa. 36. 26. There can be rog ami bus quid 
no termination of his being. He inhabits Eternity, Ifa. 57. ^™ a/ f*J 
15. there he alwayes dwelt. The World is but * Amer {^^^^ 
production, to which he was pleafed to give a being accord- ^ 5^ 
ing to his good pleafure. 

Let us meditate on the Independency of his being. He Tub- 2 . 
fills oihimfelf and all things leane on the arm of his power, 
and /.utfg 8/wtf the good hand of his providence •> He juftains 
the Angels*, He fupplies man not ouely with breads but Pfel. 147.9. 
with ^re^^Z? •> He/ee^/ the young Ravens., they leek ftMi- 
rwe^ at his hand. God is the univerfal purveyor of the 
World •, and He fupports this beautiful fabric 1 ^ which elfe P &1 I0 4 2 P> 
would foon link into its primitive nothings and he doth it 
by Im own manutenency. Should God . withdraw his fu- 
ftentation, the whole Creation would faint and dye away \ 
He is the great King which maintains the Univerfe ■> He pre- p kl- M& ?• 
flrves the ltranger ■, He relieves the fatherlefs and the wid- 
dow, as the Pialmift fpeaks •> nay, all things here below are 
conftant ftipendaries to this infinite God* 

Let us meditate on the variety of his Excellencies. He is 3. 
excellent in Greatnefi i He can wound the hairy f calf of the p , , 
f inner, and break him in pieces as a potters veifel > His pf . " 7 * 
Sword is called thefwordofhis Excellency^ Deut. 33. 29. as a ' ' 2r * 
that weapon which can pierce the heart of his Enemies •, 
His loving kjndnefs is radiant with Glory and Excellency •, 
How glorious and excellent is his mercy. to draw iinners out 
of the dull, and feat them with Angels in eternal glory: 
And God is not onely excellent in loving, but he is Co in E 1 ^' 22t 
ivorkjng -, He can bring mighty things to pais, keep the wa- D ' :i^, 3 ' 2 ** 
ter from drowning, the fire from burning, the Lions from Dan * 6 - 22 ' 
devouring, the Sun from polling > His works are glorious in J ofll * iai 3. 
excellency. In a word, whatfoever is excellent is originally Ifa. 28, 2?. 
Tea ted in God, and the creatures excellency is but a ^rap from 

S this 

i 50 The Pra&ical Sabbatarian. 

fta*. 93. *< this Ocean, a r^ from this glorious Sun. If God put on 
l J fal. 104. i- hii Attire, he cloaths himfelf with Majefty , his inward 
garment is Strength , his outward wear is Honour •, the 
Sun beams arejhades, compared to the glittering of his appa- 
4. Let us meditate on the lufter of his appearances. When 

God difcovers himfelf, Angels cannot look upon him, they 
Ifa. <5. 5. are dazled with that overcoming llght,and poor Man isfrigbt- 
Pfal. 68. 0* e ^hitodefpair, Ifa. 6. 5. And fo Ma no ah laid tojhis Wife, 
Tudg. is 22. Wefljattfurely dye, becaufe wehavefeen God. If God appears 
' J .' f in /?# Glory , Mount Sinai fmoaks and flames, as if it was 
r^cidiMe- turned into an Mtna or Vefuvius, thofe Mountains of Sicily 
tievconftena and Campania , which continually difgorgc themfclves in 
iimewtitdxi- fmoak and fire. If God call an eye upon ffo Earthy it trem- 
/onfe Map. k] eS5 jf ne £^ *0#c& the mountains they fmoak, Pfal. 144. 
Exod.ip. 18. 32. Nay, if God wrap himfelf up in a Cloud, that <r/**r/^ap« 
Tm-j dicitur pearance is fo full of Glory, that the people keep at a di- 
fluijjh confpe- fiance, and the Priefts dare not make any near approach, 
flu Aievanfri 2 C } )ron% 5.13,14. The mort refiatted manifeftation of God 
fa^ne!rSl aftonifheth, and ftrikes man into a confternation. When 
aufa ejh G°d appears he mult put on the masl^of a cloud, or elfe 
Exod 1. s P oor ^ u ^ wou ^ unfoder, and fall before him. His appear- 
Exod.' ip. 18.' ance in the bujh fanciified the ground > His appearance on 
Ifa. 2.10, ip. the Mount multiplyed the flame •> His appearance to fin^ 
Exod.40.34> full Ifrael drives them into holes, and places of retire - 
d 6 *o rncnt# V a * 2 * I0# How was Mo/ex raifed with the dazling 
Ifa. 2. 10! appearance of Gods back^parts on Mount Sinai f Exod. 34, 
Exod* 24. <5 6 * And the Apoftles ravifhed with Chrifts filendid and fe- 
" 35' ra phick appearance in the transfiguration > His. glorious ap- 
Mat. 17. 2, 3, pearance in Heaven feeds the fongs of Angels i His gracieus 
4>5. appearance on earth to his poor wafting people fills their 
hearts with joy, and they are refrejhed and refined by it i 
And his powerful appearance in Hell fills the damn'd with 
Job 37.22. horrour and defpair, Job 37. 2. When God appears in Or- 
Mat. 18. 20. finances, thole very Ordinances become the Cordials oi 
Pial S ^V* 7 <. Grace, the Inftruments of converfion, the Paradife of the 
foul, the fulfilling of a promife, the chariots ofChrifi to con- 
vey him to the believer, and the banes of the mod head- 
ftrong corruptions. Let 


'The Fra&kal Sabbatarian. i 3 1 

Let us meditate on the tender go odnefs of his mercies. His 5. 
mercy is great in point of quantity j His mercy is numerous Gen 
in point of multitude j God hath a large off-fpring of love > Num. 14 i'p. 
His mercy is] met and [oft in point of quality, P/a/. 103.4. Pfal. 5. 7. 
Sure mercy m point of perpetuity, Ails 13,. 34. Sheltring 
mercy, where the believer may retire himfelf, in point of fe- y mc J ldei Ji- 
curity, Pfal. 13. 5. His mercy JT/Ar wr^, P]al. no. 64. b.mfedmtfi- 
reacheth to the heavens, Pfal. 57. 10. Nay, it preffeth into ria noftraejl 
the Heavens, Pfal. 36.5. Nay, it is fo great, it gets above ' multiplex non 
the Heavens^ Pfal. 108. 4. And Mercy is not onely an out- tm ^^Q- 
ward dijpenfation from God, but xfweet dijpofition hi God, d^fedet'mi- 
Nebem. 9. 17. It is z pearl in his Crown, it is a letter in his femionttm 
Name, Exod. 34. 6. and a great letter too > Nay, it is £&*/» quant multi- 
of his glory * He delights to fhew mercy =, His wercj/ is not tu &nen). 
above all his attributes, that is impoliible, for what is in 
God, is God, but it is above all bis worbj, Pfal. 145.9. ^itdex/'" 
How] met was his mercy in multiplying Abrahams Seed 5 pf a 'l. 145.9. 
in knocking off Ifraels bonds •> in fandtifying Mana£ah's Gen. 22. 17. 
Fetters i in throwing Devils out of Mary Magdalen, and ^ Chron. 33. 
introducing himfelf in the room \ in flopping Paul in the p I2, 

carier of his perfecution of the Saints, and deftru&ion to Luke 3^ ' **' 
himfelf: It was Mercy penned the Covenant of Grace, lint 
an onely Son into the world > and it is the fame mercy which A£h p. 4, 5. 
fcatters Gofpel-light for mans direction to eternal life : Pi- Veusnonpatev 
vine mercies are the brighteft rayes to enlighten us, the fweet- judiciorum aut foftenus, the fur efl forts to fafc-guard us. The ti*' 01 ****'^- 
Hand o£- mercy 'giveth us the bonds of the promifes '■> the riferLrdfa* 
Ear of mercy gives us an account of our prayers j the Tongue mmnon modd 
of mercy {peaks comfortably to us in our diilrefles ; the Eye quia FaterfiH- 
of mercy beholds and pities us in our falls and lapfes i the °l um ™fe y etuv 
Heart of mercy yearns over us in our fins and iniquities. A a^1T>' 
learned man obierves, God in infinite mercy places our jum- rendi caufsm et 
flcation upon faith, not upon works, upon the itretchingout ovigimm ftmot 
of a hand, not the exact performance of a work-Jf God fhould ex P ro pri°* 
lay the ftrefs upon accurate obedience, we mould alTuredly n '. 
fall fhort of a Crown. 

Let us meditate on the glory of his wonders. He is a won- a 
der-working God > He can fetch water out of the Rock, Exod. 17.$ 

S 2 fend Gen. ip.24. 

i 32 The PraBical Sabbatarian. 

EYvod. 15.4. fend fire out of heaven, he can rain down Manna, and fo 
2K - n n S20I0 . furnim the table with a fhowre, and fetch provifons, not 
" from the Kitchin, but the Clouds:, He can make the Sun 
\ 3 ' run in a retrograde motion, and turn a flaming furnace into 

2 Kings 7. <5. an a rboret, a walk of fafety and delight -, He can fright Ar- 
2 Kings 19.7. mies with a noyfe, they ihall be difcomrited by the weak^ 
Joel 2. 25. found of a rumour. He can raile an holt of Caterpillcrs, 

and Palmer worms, and they (hall do execution, and over- 
Mark 6. 52. throw, his Enemies without Sword or Spear. Chriftcan 
John 2 p. -prepare bread without going to the meal in the Barrel, and 

provide wine without going to the ftorein the wine Cellar, 

and his Command (hall yield more then the Vine : And the 

wonders of God 

1. Sometimes they are dejlruclive •, They ftr angled the firfi- 
Exod. 12.2Q. born of JEgypt, and wajhedaway the Princelineis and Glory 

od 14 28 °f tne Land oiHam, in the Red Sea. God miraculoujly fiir- 
2 Chco 20.2, red up the Inhabitants ©f Seir, to help forward the deftru- 
3. ciion one of another. 

2. Sometimes Gods wonders are prefervative. The Ma- 
rfal.104.24. riners lee Gods wonders in the deep ^ and the boifterous 
Dan, 6*. 22. waves by Gods wonderfull power, are their Pillars, wot their 
Tew folusej} Perdition, they fupport them, not fwallow them up : Thus 
qui iacit mm- God wonderfully pxcfcrvcdDaniel in the Lions Den,and thole 
cula, beafts of prey ferved for his Guard, and not bis execution, 
juntjhhfs mi- q ^ s ponders are lomerimes walls of fire to fcorch and 
^wn^tfi- hum, and fomc times walls of brafl to fecure and defend : 
yiemihw.kufy Sometimes God works wonderfully to (hew his love and faith- 

fulnefs, and lometimes to Ihew his wr^ttb and indignation. 
2. Gods wonders are fometimes declarative, they are the ejfay 

of his power before the eyes of the world ^ the Heavens take 
Pfal.89. 5. notice of them, Pfal. 89. 5. The children of men take no- 
Job p. 10. ticeof them, Job. 9. 10. Holy Job was a notary to let them 
Pial. 105. 5. down, and the fweet linger of Ifrael an inftrument to iht 
rfal.77.14,15. them out, Pfal. 105. 5. And not onely the children of If-, rael, Nebem. 9. 10. But the people of the Nations have ta- 
Jofli. 2 10. ken notice of the wonders of the Lord,- Jojh. 2. 10. and re- 
¥k\, 136V 4. fented them with aitonilhmcnt and admiration. 

C H A 

The Yra&ieal Sabbatarian. 133 


God is moft Adorable in bis bleffed Attributes. 

LEt us meditate on the Attributes of God. The Divine 2§ 
Attributes are thofe glorious beams which give us the 
fo/t difcovery of the Divine Being i> His Juftice is afcorcbing 
beam > His A/ercj is a warming beam j His Faitbfulneft is a 
refrcjhing beam •, His Zritflp is an enligbtning beam •, His I#- 
finitenefl is a dazling beam j His Power is a piercing beam : 
But this profpeel: is fo plea fan t, we cannot To fuddenly take 
offour eye, and therefore we mall glance at the Divine At- 
tributes (bme thing more diiiindUy. 

Let us meditate on the Power of God : His Power , as his 1. 
Glory, is tranfeendent : He ean b9w the Heavens, he can Pfal.144. 5. 
marshal the Stars => he can ballance the Clouds , he can dejiroy j u dg es * 2o; 
/z«g/e perfbns j he can /z*£z/er* zv/We Cities, w^ away the job 27 I( 5 " 
World with a Flood •, he can make the Mountains fmoak pf a j I0 , { " 
with a touch '■> he can fummon the Nations with a bifs : jf a v 2(5 
and he can take off Pbaraobs Chariot wheels with a loo}{. ^ a# lg " 
If God frown, the Mountains quake, the Hills melt, the Exod.'iA^ 
Earth is burnt, the World is blaited, and the Inhabitants of * 2 J 

it tremble, Nab. 1. 5. He can fcatter Nations, hurle Moun- Lev. 10. 1,2. 
tanes to and fro as the dull, Ha-b. 3. 6. Such divine difco- Ger ». *9. 24. 
veries of Gods infinite power we meet with in iacred writ. Gen. 7, 19. 
He created the World by the Power of his Word, and blew Adimperiun, 
the Vniverfe into a being by the breath of his mouth •,< His mium,etinjhm 
Fiat reared the Heavens and the Earth into an exiftence •, Bumdeivolen. 
it fill'd the Sun with light, befpangled the Firmament with j^fe, 
ftars, deck't the fields with grafs, laded the trees with fruit, q U aJih:hre? 
and made the v allies fing with Corn, Pfzl. 65.13. Paradife, accummt Ezy. 
Mans firft and delightfull feat, was but the ilTue of Gods /> r », « Affin^ 
Commanding Power. He planted every Flower, he lowed e- wk ******** 
very Seed, he fet up every Tree, not with his Hand, but his ^ j; f ' ^" 
JiPiW. And as in Naturals, fo is Go*// P/wer leen in Spirits- ;. y F 
*// : He can fubdue theftrongeji corruptions,break the bard- oanV'.^.^ 
*fi hearts, relieve the moft fainting graces i he can unliorfe Luke 7.38, 

thejer. 5. 2:2,-. 


i 34 The Pra&ical Sabbatarian. 

2.Sam. 17. 23. the proudeit Persecutors, and put the greateft Kings to 

Heft. 7. 10. grafs, and throw the leudeit Curtizans at his feet. And as" 

A&f 12. 2.3. 6W/ Power is (ceil in perfective, (b mdeftruliive actions i he 

Luke 12. 5. can unpin the wheels, and break the Axletreeof the whole 

Jet. 3p. p. Creation with a word;, he can infatuate the counlels of tbe 

Job. 26. 7. deepeft Politians, tear in pieces the ftrongejl adverfaries, Pfal\ 

Job p. 6. 59. 22. blaft the defigns of the loftieft Courtiers, fpeed the 

Heb. 10 31. death of the proudeft Princes, and fire Nations out of their 

Mat 10.28. C^ cs 5 and tye them up with a tedious Captivity j he can 

• ' throw tinners, foul and body into hell, Mat. 10.28. In a 

] 52. 10. worc j 5 Gods-Power is commenfurate to his will, and the 

ftrengtb of bis bandczn effect whatfbever is in tbepurpofe of 

his heart : If hemakebare hisarme, Ifa. 52.10. his naked 

arme can execute wonder s y nor need he any weapons to ac- 

complifh his atchievements. 

2. Let us meditate on the omnifcimcy of God. His eye is al- 

Pfal. 139. r. w*J es u po n us > he hath a window into our hearts ^ our ve- 

Pfal. 44. 21. ry thoughts are un vailed to him > he fees every fin, \\tfearch- 

Jer. 17. 10. etb every foul > he trys every rein •■> Clouds do not darken his 

Rev. 2 23. view, Curtains do not hinder his fight, and doors do not 

d • i&* 12. j^ m ouf ^ s p ro fp e( ^ - 9 Light and darknefs are all one to him-, 

Dei inteUeBus he fees the tine and curioufly $un agitations of the mind be- 

tfh**^!) ^ ore f ^ e Y are fl e dged-> and fly out into a&ion. It was an cx- 

videt omnia fe- cellent fpeech of Auguftine, Ueitt totus oculut eft, & minima 

ipfum fcil. et videt, God is all eye, and fees tbe moft minute things , the very 

extrafeuniver- imaginations of our hearts, 1 Chron. 28. 9. our thoughts 

fiwf dftpqf i n tbefirft ebullition, the very embryoes of our working minds. 

vult autitfefa 8 - ^ a ^ * aw ^ c ^ )ans wedge, although it was buried under 

cit/autaaea. ground, and can tell jojbuab w here it lay, Jojh. 7. 11. 

tur a fieri vult, Chriti faw the Scribes reafonings , when they were onely 

cut perminit, agitated*// tbe conclave of their hearts, Ma;\ 2. 6, 8. He 

ZTql^fmet knowsthe prouder*/; Pfal. 138. 6. before they draw 

eanim caufas, near to lift up the heel againft him. Eyery motion of our 

modos, et cir. minds, every found of our tongue, every aclion of our l'ives,lye 

cumftantkh plain before him. Qmnii videt,&c. He fees all things from E- 

lY<rfenua,pY<t- xtrA - lt y t0 ctern ' lt y^ irith on- and the fame view, as School-men 

magna! ei pari ^pcak. David could not jiy from his prefence, though he 

w, quibusfci made the greatelt fpeed to avoid it, and took the wings of 

cmiatfivina tin the 

The Practical Sabbatarian. 135 

the morning to haflen his flight, FfaJ. 139.9. he weighs the vi'efcit, etani- 
duft in the ballance, Ifa. 40. 14. takes notice of thofe ™ l * ece Jfaji 
things, which are as finall and contemptible as the duit. J^ l"^ p f 

Let us meditate on the Holinefs of God. This blefTed At- ~ 
tribute is an orient pearle in Gods Crown ■•, Holinefs is the Terfa&itatm 
very Glory of the God-head : The Lord is glorious in boli- deoitcclamant 
nefi^ Exod. 15. 11. The Scriptures call the Father a holy ammaHa,fi\e 
God, Pfal. 22. 3. the Son a fpotlefs Lamb, I Pet. 1. 19. Trmtatem in 
the Spirit the Hoiy Ghoft, John 14.26. The HolinefiotGod f° «''', 
is the triumphant long ot heaven, both m the Vifion ot the Jb&oyiasits- 
Frophet, Ija. 6. 3. and in the Revelation of the Apofile, mionemfigm- 
Rev. 4. 8. The Holinefi of God is the wonder of Angels =, fcantia: ejle z 
thofe glorious fpirits admire Gods beauty , which is his /w/i- n r ' m / e ™ r te * r 
tuft; the holineis of the Lord, is the pattern and exemplar of fa!** fatou* 
Saints for them to imitate and write after, Lev. 20. 7. Holi- ipf^Beaws An- 
licfs is primarily and originally in God, as light in the Sun, gelos t et homi- 
derivatively onely in the Saints : As God is pleafed to draw ™* fati\fioins 
Man fair by the pencil of his fpirit, to caft and fhed a beau- ar * 
ty and fweetnefs upon him, Ezel£ 16. 6. Chrift iffuing &*nltit&M- 
forth from hi* fulnefi fame beautifying drops, cleanfing from b ™ tUYdeo * 7m 
fm, and watering with grace, and fo poor man zxiksfuper- \mejlab omni 
naturally lovely from amidif his natural deformity and loath- inquinamemo , 
fomnefs. Holinefs is fb intrinlical and grateful to God, that fi d maxime 
he will have Holinefs to the Lord engraven on the plate of ( l w t amjiati ^ 
Gold which Aaron the High Prieft muft wear upon his fed^tiam^t m- 
breaft, Exod. 28.36. God lits in the Throne of his holi- walk non pa- 
nefs, faith the Pfalmiit, Pfal. 47.8. He is praifed in the tejlineoejjb 
mountain of his holinefs, faith the Prophet, Pfal. 48. 1. *mp&fc8io. 
Holineft attends upon his Throne, and holineft befets his 
Mountain ••> Holinefs is mixed with his words, Pfal. 60. 6, p^' 2 " 8 ;^' 
Holinefs becomes hishoufe, Pfal. 93, 5. Holinefs fills his pfal! 48* 1* 
habitation, If a. 63. 15. and replenifheth his Court, If a. 62. Pfal. <5o. 9. 
9. Nay, holinefs is fb much Gods nature, that holinefs to Pfal. 95.$. 
the Lordmuft. be written on the very Bells of the horfes, and l f' e f* % lSt 
-the pots of the San&uary, and they fhall be like the bowles 23^14. ao. 
of the Altar, which were of pure Gold, Exod. 25. 31. ty- Exod.35.ft> 
pifying weight and worth, the Characters of true holi- 


i 36 The FraSiical Sabbatarian. 

4. Let us meditate on the n> if do me of God. He fits at the 

1 Tim. 1. 17. helm ^ and guides all things regularly and harmonioufly =, he 
Judiciadeifunt brings light out of darknefs, and can make ufe of the- inju- 
ininventibilia. fti ce of men, to. do that which is jujt ■-, he is infinitely wile, 
c c [ ' in him all treafures of wifdome dwell j he can break us by 

Qajfeit mania aflfr&iotts, and upon thofe broken pieces of the (hip, bring 
per feipfum, us fafe to fhore. The traces, mazes, and labyrinths of di- 
tanfuam per vine wifdom are fo arduous and inextricable, that holy Paul 
twfm\ omnia was f rruc ^ w j tn amazement in the obfervation of them,and 
ruin a °ahio'yi * s t^en-fwaUojped up with extafie and amazement. Rem. 1 1 . 
Cavcii. ' 33- There is a learned man obferves how many ways the 
1. wifdom and knowledge of God tranfeends and furpafTeth 
i Cot. 13. 12. the wifclom of man : 

gujntaejtam- Gods wifdom furpafles mans in the objett of it. God by 
Idvin* \7at his wi f dom and knowledge underftands all things paft, pre- 
(f.evMi omnem f ent ? and t0 come, all things which have apoffibility of be- 
ing, and he underftands himfelf who is an Ocean of perfe- 
hvmanzm et & l0ns ' A nd tms Man falls infinitely fnort of. 
ArtgeHcam fit- God is *»9/f fjczff in his wifdom and knowledge s He un- 
timti<jCT i Prima derflands. every thing as it is an object of knowledge fully 
RationeOVyt- and perfectly -, he is comprehenlive of every vein and artery 
ro'cit omnia' °^ a ^ things poffibly to be known > he fully knows the na- 
pr*teritj,pr*- ture of Angels, every faculty of mans foul, every thought 
fentia, etfu- of mans, heart, every mufcle and vein of mans body, &c. 
iura. SecurAd j> ut p 00r man fees things onely in the twi-ligbt^ his know- 
Rattan ; modi, kd • both ^ and fuVerficial. 
G?t# omnia « . . J n . ^ , . 1 \ • r • 1 r ~ 

God underftands not things by their Jpeczes and effects as 

r .3 # man doth, but by his own eflencc. which is the molt clear 
copnolcit tar > j jj j 

fettiJJime.Tcrtid & a f s ne * cetn a ^ things in. Man knows things in fie ally ^ 

ratione medii, a nd a pofieriori as they lye open to bis fenfes, and by that 

jumper fpecies portal make way to his underitanding. 

^ e &^&> OodundcrRrnds all things prejc/aly, without any d- 

fuam , * ory view, or long debate, out i ft 4'nikjiant, by the glance 

, t of his eye he fees all things before him \ But man attains his, 

clarijjimi om- knowledge by ftudy, care and painfulnefs, and ufkallygre** 

vidctet knowledge accompanies gr4} hairs, and he uiually beats 

K »f at - out knowledge with difficulty, with reafonings/w and con-, 

SS^S*" and his condufions juppofe premijes, the method of his at- 

£>v. tajfcme'nt being fyHogiflical. God 

The Fra&ical Sabbatarian. 137 

God knows all things certainly and affuredly, and thofe 5. 
things toa which in themfelves are mo ft uncertain and con- 
tingent > he knew whether the inhabitants of Keilah would 1 Sam. 23 iz, 
deliver up.Davidor no, a moil contingent thing, 1 Sam. 23. 
12. and of which David was wholly ignorant, though one 
of Gods endeared ones : but M^«x knowledge is floating and 
waverings and for the molt part opinionative and conjectu- 

God knows all things from Eternity , when Man lay on- £ # 
ly in the womb of a decree, before he was born, or pro- 
duced in the world j the knowledge of God had its rife pf a l, 102. 24. 
before timeitfelf was fledged, or could J} re ad its wing. 

Gods knowledge is fitbjecl to no change or variation j it is 7. 
alwayes the fame, and is never either in the increafe or the 
decreafe : but Mans knowledge is both fubjeft to flumes 
and abatements, and may be impaired not onely by ignorance, 
butforgetfulneft.Gods knowledge may be compared to theSun, 
which alwayes fhinethon us vj'ithxhz fame rayes of bright- 
•nels ( Ecliples onely excepted ; ) But the knowledge of 
Man is like the Moon, which hath both its increafe and its 
wains, befides innate jpots, which are the emblems and hie- 
rogliphicks oidar^nefs and deformity. 

The knowledge of God, is the caufe of all things which 8. 
have an exigence. Firft, God kpows all creatures in his own 
incompr.ehenfibU wifdom, and then he gives tkem a beingby 
the creating power of his Word i He firft fees them in the 
glafs of his effence, and then blows them into a being and 
exigence by the breath ot his mouth, by his commanding 
Word.. But mans knowledge fpeaks lomething of obferva- 
tio?:, but nothing of p'nJu%o}\. God creates the objedj Man 
onely takes thepj^d, 

Gods knowledge is infinitely larger, and more copious then p t 
that of the creature : He Knows Angels,. Men, Animals,^?, 
and whatever tmy be presented to knowledge, and intelli- 
gence : But -alas there is a darfyiefs upon our deep;, Our un- Gen. 1. 2. 
derfknding is likeTome little beauty covered with a vail, like Hcc tamiim 
a twinkling, liar -wrapt up in a cloud '-> Jomething of know- fio, quodnibi! 
ledge we pretend to, but the finoake of our ignorance fcio. 

T dims 


The Practical Sabbatarian. 

dims the light of our fmall pretences, and makes it dusfyh, 
and onely breaf^of day. 

But the great God, not onely hath, but k great wrf- 
Dan. 2. 21. d° m \ And he giveth wifdom to the wife, Pan. 2. 21. Sok- 
2Chro. 1. 10. mons wifdom which made him the Non-fuchof mankind, 
Mai. 4. 2. was onely ibme reflexive light which the Sun of Righteouf- 
Jam. i!$. nefs caft upon him. In the works of Creation Gods infi- 
i Kings a. 20. nite ™ifl om was manifefted, for Co faith the Pfalmift, Pfal.. 
7am. i. e i7 ID 4* 2 4 # ^ ^0 r 4> ^w 7 manifold are thy workj ? in wifdom 
Pfal io4. 24 ^* '^ OT ^ t ^ em a ^' * n f ^ e 8 reat work of mans rede m- 
Rev < i2 ' P tK)n ^y Ghwfti tnc glorious rvifdom of God was difcovered > 
Eon' ' 8* how many curious threads of inextricable wifdom run throw 
,' ' that whole work? The Apoftle calls the wife contrivance of 
' A w our redemption, manifold rvifdom, Eph. 3. 10. Wifdom in 
Eph. 3. 10. a U its varieties and embroyderies j indeed in that bleiTed 
work appeared ftupendious wifdom. But in a word , 
r . God is wife originally, not by communication from ano- 

Solus &etn& tner > but of himfelf. Our wi (Horn is but * nsry communi- 
feipfo^tperef- cited from the father of lights, /<*>». 1. 17. The know- 
fentiamfapiens ledge of Angels is onely a beam or a#^r)^of the ^ip/>e light. 
eft, qui earn icy q q< ^ teac fr et h Pritfce/wifdom, 1 Kings 3. 28. he teachcth 
nifeflavit ma ~ ^ enatours wifdom, Pfal. 105. 22. The judgement of the 
Anfelm,' Court, and the prudence of the Council are both from him > 
he giveth that wifdom which giveth life, to continue our be- 
Ecclef. 2.19. ing, Ecclef 7. 12. He giveth that wifdom which giveth 
Ecclef. 2. 12. ftrength, to carry out our being, Ecclef 7. 19. He giveth *W 
Prov. 16. \6. wifdom which giveth wealth to fweetcn our being, Prov. 16. 
Prov. 19.8. 16. He giveth that underftanding which fecures the foul, 
Prov. 21. 30. which is the being of our being, Prov. 19. 8. and the wif- 
dom of God beareth down all other wifdom, Prov. 21. 3a. As 
theSun out-mines theGlaw-worm,or the light oi'itputs out 
the -fire-light. 
2. God is wife effentiaUy. We muft not underftand God to 

Ntnex Carte ^ * VJ ^' 5 a wifdom made him wife, as it happens among 
n&fapiens de- tne creatures, in them wifdom is a ftp arable quality > but 
t«,fedexfapi- Gods wifdom is himfelf, and himfelf is his wifdom. As 
sntodeofapien- Qrigen well obferves , Wifdom dctth not give a Name to God, 
tufrosedi}. hut Q £gi vu a $ e j„g t0 „>ifd m , The pirfefX'um oftbeCrea- 
* lg% tutu. 

'the Practical Sabbatarian. i 39 

■ — ■*— 1 < I., . ■„ 

ture are like the gilding which may be laid upon velTels of Rom. i5. z) 
wood ox ftone, the matter is one thing, and the varnifh and 
ornament is another j but the perfections of God are like a vef- 
(el made of pure beaten Gold, where the matter and the 
fpkndour or adorning is the fame. 

God is infinitely wife j His wifdom is unlimited^ and incom- .- 
prehenfible > God manageth the affairs of the whole world, 
vifible and invifible jhe takes care for all t kings ,from the Ant job 6. *. 
to the Angel. Nothing fofmall as to efcape his knowledge^ pf a i. 104. 24. 
he fees every duff on the looking-glafs nothing fo great as Mat. 13. 54. 
to burthen his mind i> The Sun with the fame eafe mines Luke n. 49. 
upon the whole world, as upon onefingle field \ fo God doth j c r. 124. 
manage the Government of the whole world with the fame 
facility , as he rules onefingle creature ; he bridles all man- 
kind with the fame eafe and dexterity as he can muzle an 
Oxe, and rein in, and guide one of the hearts of the field. 
Man attends upon one care at once i various thoughts /c^fer 
the mind, and weaken it, but Gods wifdom doth not deli- 
berate with hefitancy, or confult with doubt > his thoughts 
are clear all at once, not fucceflively, and in a way of dif- 
courle. 5. 

Let us meditate on the truth of Cod. This glorious attri- <* ui j mm t 
bute, is the pillar of a believers dependence, the firm ground mines dwftmL 
upon which he caffeth anchor > we therefore truft in God, lesfaciat ? vsf. 
becaule he is faithfull and true, Pfal. 49. 7. This attribute P ondet Py&i- 
fheds a glory upon all Gods other attributes, for God is e or aj,cumve- 
truly Wife, truly Omnipotent, truly Holy, truly Gracious, Dem"^^*. 
and this is the glory of God. And God is not onely Dem Deus meritd 
verus, a true God j but Deus veritatis, a God of truth : He is appellator, nov 
not onely true in the concrete, but truth in the abftraci: tam xeY ™. 
And God is truth in all acceptations,and all the latitudes of it. f p f a z^nch! 

As truth is oppofed to falsehood. The ftrength of Ifrael I# 
cannot lie, 1 Sam. 15. 29. And this the Apoitle faith isim- Deus eft venx 
pojfible, Heb. 6. 18. The Sun may fboner turn itfelf into a non ob aliquan 
cloud, then God can be charged or blemifhed with a blot v * r i ut f ™ d dna ~ 
of untruth. A learned man obferves, That truth is no ver- f a m fedvwx 
tue different or diftinguifhed from the eflence of God, but eftfuaejfimti 
is the very nature and elfence of God. ct nature 

T 2 God 

140 The PraBical Sabbatarian. 

2. God is truth, as it is oppofed to hypocrifu and diflimula- 
NuBib.23.1p. iim ' Goc * can P ut on a mask t0 conceal himfclf, but not to 
lit 1, t" ' counter ^ eit : His faithfulnefs reacheth to the clouds, Pfal. 

36. 5. If God be angry, he doth not feigne himfelf fo > He 
Vifccra funt tTU h whets his fword, and draws his arrow, Pfal. 7. 12. 
Symboluri*- Dent, 32. 42. And the foundings of bit bowels arc real mu- 
quiacSedesmi- fak, they are not artificial, IJa. 63. 15. God *r*/y yearns 
ftwtermm* over t j ie p en itential foul ', his companions are kindled with 
dp ' real heat. 

3. God is truth, as it is oppofed to injuflice and unequal- 
Veutitapm-u*, neG, De//?. 32. 4. The wayes of God are equal, without 
etjyncerui eft, any crookednefs and incurvation.Ese^. 18.25. Mans wayes 
Ut Jk f% ? * nc * eec * are ^ u ^ of errour and deviation v mankind is a crook? 
l cTfmlhnor\H ^generation traverfmg their wayes like a wild Atfes Colt, 
qukquid wbis J °b 11. 12. Eut all (Wx proceedings arejuji and /?<?/>', laid 
pr*ftat&ew& to the line 0^ truth and righteoufnefs > if they are laid in the 
(? "•fj.cfl&r ballance, there will be no lightnefs ox failure in them. God 

iujhjizatjvete l - G°d isj*P if his Commandments, Rom. 7.12. no Ypeck 

-«jSTir fHjtZuR. of injurioufnefs, orover-feverity flicks upon *#> of his com- 

Zanch. mands. • 

Ifo. 3.8. 2. God#jtfJrmhisS'we>\*igtff;', 2 5jw. 23.3. His See- 

1 Pet. j . (5. p ter - s a f ce p ter f righteoufnefs •, he rules over all with an 

ZechTa /. ec l ua l diftnbution of right and judgement. 

Zach! p.' p. 3. God wjtejfc in his punijhments, Nehcm. 9.33. Dxtet. 1 6. 

Pudeifimt l %- Hejfri%\r#20* the finner without provocation, Ifa. 3. 8. 

con/rii'j, ft ju- nor corrects the Saint without a necemty, 1 Vet. 1.6. 

dkiadei circa ^ # God is juft in all to ways and walkings among the 

eeclfiam, et c ] 1 jj c j ren G f men ^ ]^ cv% 15.3. There may be abjhuces, but 
f«'d!tfcn^i- n0 iniwity m a ^ his providential proceedings j there may, be a wheele within a wheele, Ese^. 1. 16. but no Z?r^<7/ 

flotgrqffipi,et wheele. 

forere patitur, ^ q j ^j w/ z - m a ]| /^ pardons and forgivenefTes, 1 Ja/j. 

«™/ "tor, i- 9- thrift hath purchafed our pardon, and God * ;«/f to 

jed ;uf?<r /unr *fl« c i t OU t . 

vi* for, Par. But a little further to draw the curtain from before this 

zilujlrious attribute of Gods truth, we muft fcriouily conli- 

dcr and underftand that, 


The FraSlical Sabbatarian. 1 4 1 

God is effentially true. Truth is not his quality, but his i. 
nature * God is tnojl truly that Being which he lees, and 
knows himfelf to be, (viz.) an Eternal and tnoft perfett be- 
ing. Auguftine obferves, That is falfe which fecmeth to be T>em eft ejfen- 
one things hut k another \ hut novo God is truth it felf, hecaufe tiaverj^etve- 
be is of himfelf \ and in himfelf what he beholds himfelf to be. mat e Jf emi ^ i$ 
He is ntiT Jehovah, a true effence, and effential truth. O- 
ther Gods they are nominally fb, not really Co 5 They have 
eyes, but there is no fight in their eyes, no vifive faculty > 
They have tats, but they hear not \ nofes have they, but they 
fmell not; mouths have they, but they fpeaknot^ Pfal. 1 15. 5,6. p ^ 'tf 5>6> 
And becaufe God is trutb,v/hztCoQver he faith and averrsof 
himfelf is moft true. 2. 

God is originally true. All created beings are really and Veutldeaeft 
truly what they appear tabe, becaufe GodwM the Author *£ iett ! ia 
of them, and they were made according to the perfe 8 Idea, * m *™ ™™ n 
which was in the mind of God j their correfpondence to the extrdipfum 
plat-form in Gods breail fpeaketh them to be true things, funt y adqum 
and true beings. God makes all things truly and fubftantial- Idca! J? omia 
ly good, and they are all fafhioned according to the pattern Y 0Y *matal ^ 
of his purpofe. cndcbvetx 

God is purely and moft perfectly true * In him there is no res font. Zan, 
jhadeot deceptions he is light without darknefs, the fu~ 3. 
pr earn good, without any blending of evil', he can neither T am etji res ■/«- 
deceive, nor be deceived* he is all knowledge. without any black ct * aomm ™ a ' 
twtture of ignorance > he is all truth, without any inxerru- ne bwum ha- 
ption of miihke. here poteftjed 

dew eft vert-, 
taf,cru<tfecum nonpaitur aliquid fald. 

God isfupreamly true , He is the high eft truth. The Law 4. 
of God is the */•«<? meafure and rule of all Laws } and Laws . . A 
are fo far juft, good and equal, as they accord with the Di- tatequaeflde- 
vine Law : So every thing k true, as it is confentaneous and us dependent 
conformable to the Counfels and Will of God, to that truth emnes v&U 
which is in the mind of God. As Ambrofe obftrves, No man tateSm t* 
can call J e fits, Lord, but in and by the Holy Ghoft, becaufe 
whatfoever is true, by whomfoever it is fpoken, it is from the' 
holyfpirit. All truth flows from the fpirit^ as all lies are from 
Satan, he is the father of them. God . 

■ ■■ - I I ' .■»■« ■ ■ ' . I 

42 The Pra&ical Sabbatarian, 

5. God is immutably and unchangeably true. Man runs of- 
ten from truth to errour, deceiving and being deceived \ 

Pukherrimaeft we often leave the plain way of truth, and go into the by- 
verity, per wiVCS f errour and miflake. The Church in all ages hath 

ITV?Tm' had its " Pefts > as wdl as lts Pillar *> and hath been t la &** d 

f quJffermty'et with an Arrius, as well as blejfed with an Atbanafius. Si- 
qvuefmwafunt mou Magm hath crept in among the fold of Chrift, as well 
dicuntur. Cic. as Simon Peter hath had the charge of the flock of Chrift : 
And befides, truth in us is fometimes more clear, iometrmes 
Amos 3. <5. more c i ouc { c d m Our understanding is different and graduate m 
Joh n.i ^ ie a PP re ^ en ^ ons °^ t - B ut the Lord is alwayes unchange- 
able in his truth, becaufe he is fo in bis being, in his »>i//, in 
his wifdom, and other attributes. God is not fubje& either 
to mifapprehenfions or recolle&ij^is. 

6. God is true in all his worfy : Whither we confider his 
ffiritual operations \ whom he juftiries, he not onely freely, 

ftorn* ihlo ^ ut tTU h juftifies > not onely reprieves, but pardons ••> fuf- 
pends his execution, but makes him heir of life and ialva- 

Rom, 8. 30. tion > If God * a M us > ne doth lt: tru b anc ^ zff&ually, not by 
a pretended invitation, but by a powerfull and Juccefifull 
vocation. The Apoftle links predejiination and vocation to- 
gether in the fame chain. Whom God regenerates, he doth 
truly convert to himfelf, giveth them true faith, and the 
blefled graces of his holy fpirit. And io in the work/ of his 
hands. Angels are glorious and real fpirits j> Man is a no- 
ble and a true creature, refembling the God of truth, and 

Gen. x. 2 . b ear i n ghis image, he is no fantafm, 110 fpe&rum, as feme 
hereticks in the primitive times aiTerted of the body of 

"»NQ y(0 Chrift. God made all things very good, Gen. 1. 31. and io 
no mixture of falfe femblance embafed their worth. The 
Creatures are real according to their appearances : The 
world is no dream, or fantaftick landskip. 

God is true in his words. He k'tiute in the incarnate 
word. Chrift is the true Son of God, not fuppofitious \ 

Toh '" 110t r ^ e ^ on °^ J^ffi* ^ Llt t ^ ie ^ on °^ G°d' ^ e was mt ^ 

Hcb. ^io?' God, and truly Man j a true Prophet, a true Prieft, a true 

Joh. i2. 1$. King, 1 Joh. 5. 20. And Chrift calls him&\£ the truth, 

Col. 2. p. J h t I4 ..<5. God islikewife true in every word which the 

Hal. i P . 8. J , Prophets 

the tragical Sabbatarian. 143 

Prophets or Apoftles have pronounced, x>r laid down for Joh. 18. 31. 
out advice and inftru&ion i truth is an indelible character J ^ 1 *$ 37* 
of the Scriptures, In his Word God is true, in every particle j? 3 ^ 5 ' ^ 
of- it, in every tittle o£ it, Afeaf* 5.18. And therefore as the f T T 

Apoftle faith, Let God be true, and every man a lyar, Rom. 
3. 4. Chriftafferts, he (poke nothing but the words of truth, 
and he left heaven to converfe with the Sons of men to. bear , 
teiHmonytothe^^,>k8.40. J oh. 8. 40. 

God is true in his donations. He gives us true happinefs, g # 
true grace, puts in us a principle of truth ■, God writes us true Eph. 4. 30. 
pardons, ieals us by a fpirit of truth to the day of redem- Mundibom 
ption , give us true knowledge, fills us with true joy, and J} m * fa&aaet 
fweetens our fouls with real and true confolations j He en- fl^\^ 
riches us with true riches, Luk^e 16. n. The profers of the fenfpiy itua fo 
world ztefalfe, andevanid, falfe fhews, and counterfeit fa- et xtema, fpi- 
tisfadion : But all true complacencies and delights are to ritUm fintlum 9 
be found in Chrift, and are treafured up in God. tam^G *'*'' 

God is true in hispromifes, Thofe hreafis which yield bet- Q cr * 
.ter liquor then mne, thofe flowers which fmdlfweeter then VromiJTioncs 
the choyceft oyntments, Cas Bernard faith) fweeter then habem ubcra 
the flowers of Paradifc. All the promifes in Chrift are Tea vere vino me. 
and Amen, 2 Cor. 1. 20. They are all ejlablijhed in Jiim, as H **' etm g» 
a ftru&ure built upon a /J*re foundafion. Indeed the Lord gS%J£. 
is abundant in truth, E.W. 34.6. He is encompajfed with Bern. 
*n**£, as with a girdle, Jfc. n. 5, 6. He is plenteous in 2 Cor r 
truth, ?/*/. 86. 15. Ready fa »>me truth in our inward Exod.34. <$. 
parts => He is eternal in truth > he is holy and true in this ge- Ifa. n. 5, 5. 
neration, and Co he will be in the next, Ffal. 100. 5. He P&l»8tf. 15.- 
is prejhvative in his truth , his truth is both fhield and p^}' I0 °' s ' 
buckler, PfaL 91.4. So that truth is not onely Gods glorious pfej, ,/-' 4 2 ' # 
attribute, but w^^/ fure defence. Pfal. 145. 5. 

We muff meditate on the Love of God. This is that influ- % 
ential attribute which lets God on work j His love fets his 
eye on pittying , his head on contriving , his hand on 
acting, his heart on melting: God out of love fent his Son j h. 3. itf. . 
out of his bofbme, fcatters his Gofyel in the world, that Joh. 3. jp. 
light which is more glorious then the Sun. In love, God faith Ezek xtf, <5. 
to the Tinner, live, Ezek^. 16.6. feeketh after enemies for re- 

1 44 The Tragical Sabbatarian, 

2 Cor. 5. ip. conciliation, 2 Cor. 5. ip. and makes cW/ of earth, and 
Heb. 1*14. poor worms heirs of J'alvatlon, Heb. 1. 14. But for the /«w- 
* for difcovery of this/#>ee* attribute, we muft fearch for it in 
its properties *, it may be difcerned in its characters, though 
not in its caufe. Now there are divers explanatory characters 
of divine love. 
1. The love of God is eternal love. Gods love to poor man 

2 Tim. 1. p. had no beginning, there never was any time when the heart 
Jer 31. 3. of God was not fet upon a Saint : He/oWhim in hisfiftu- 
n °^iiY' 9 ' Tltlon -i when the believer was to be \ a child of God had a 
tori fecularid b e]m g m ms ^ e > before he had a being in the world. The 
vuh,qu<ffmul Saint firfi lay in the womb of the decree of love, before he 
cumfecuh, ex hy in the womb of his natural parent. God law Saul when 
mundofuere,et j ie was h i( j among the fluff, 1 £<zw» 10. 22. and Godfaw 
runT fedante anc * ^ e ^ t ^ e S anlt wnen ne was hid in an eternal purpofe of 
temporafecula- grace. Chryfojiome obferves, That this is a difcovery of the 
rij, quod ante immenfity of Gods love, that he loved us before the world was 
mundiconftitu- made ', He had us near his heart before all time, andhad care- 
ttonem, ante f H jj an d felicitous thoughts for us particularly, and predefti- 
pmndi ovigir.e nati ^ MS through Chriji to eternal falvation. In Gods love to 
eft. Anfel. man , this is ftupendious and admirable, that he who is 
©cut. 7. 7.- cloathed with Majefty, and encompafled with infinite hap- 
pinefs, who enjoys all good in himfelf, and is indigent of no- 
thing complacential,fhould/e* /;// heart upon poor duft from 
all everjajting. 
2. The love of God is free, and drawn out by no incentive. 

T)euf nos amat Cyril obferves, There is no utility or prof t in man to lay any 
JtnefuB vtili- e>igagement upon God. The production of the creatures belongs 
ut€ y etcommo- not j i n ^ to t y e perfection of God\ he was infinitely and abfo- 
eft deo creatu- l ute ty p er f e tt before; when we were created, wc brought nothing 
*awmprodu8id to him, and if jve were annihilated, wefhoulddetraa nothing 
quantum ad da from him. God made us to love us, but he loved us before he 
perfeQicmm m ade us. Indeed naturally man hath no beauty, no stir** 
Tilnvat deJ" ^ tlve q uan>t y t0 wdear or engage the heart of God' to him. 
anteqiumtios One faith well, We are made, not horn beautiful i, God 
creati ejfimw, plxnts his grace in us, and then loves his grace in us , give4 

quodnunc e- us nis chrift, and then loves us for the fake of his Chrift. 



eye. The 

The Practical Sabbatarian. 1 4.5 

The love of God is infinite and unmeafurable, and admits 3. 
of no comparifon : The love of Relations, the paflionate love if a . 4 p I? 
of women, nay, the love of a Jonathan, which furpafTed the 2 Sam. 1.26. 
love of women, are but painted fire , compared to the/#w ^ mr ^ ei RYa , 
and facred heats of divine love. The /we of an indulgent tU i tm e j} f ^ uia 
Father, of a tender Mother, of the deareft Husband, of the nulla re pem.o- 
rnoft afftClionate wife, are no more to divine affection, nay, twfuitjdnos 
infinitely left then the light of a glow-worm compared to the amandos - Zdn - 
light of the Sun. Read a line or two of Gods love'm humane Diktat amor 
inftances, in the meltings of "a David over his Son Abfolon , teYmmos fi 10 ^ 
in the heart-breaking loves of a Mary Magdalen to jefus lxpand]t%us] 
Chrift, Lukf 2.38. How did the hearts of thefe Saints faint difpowns omnia 
away in an extafie of unfpeakable affection } But Chrift in fmvttur.Bctp. 
a greater and more of unfpeakable affection takes our nature 2 Sam. 18. 33. 
upon him, that we might wade to Canaan through the Red 
Sea of his blood. In the myftery of our Redemptio£ faith Rom* 5. id. 
Bernard, Gods love was dilated, and faffed all bounjls, out- 
ftretched all cords , opens- the whole bofome , and difpofeth 
alt things fweetly, for the accomplijhment of that great de- 

Gods toe is unchangeable, and withdrawn by no diverfion. a. 
Whom God loves he loves to the end, Joh. 13. 1, There is joh- 13. t. 
no unjl ay edntfi in the love of God h whom he loves, he loves 
freely, fully,and finally whom God loves, though he do not 
find them lovely, he maizes them Co > and although their 
beauty doth not allure his love, yet his love doth confer their pf a i J* 2# 
beauty, he puts grace into] their lips, and draws Chrift Col. 1. 27". 
upon their hearts, that there -may be no caufe of cha-.ioz or 
repenting. Further to evidence this truth, wemuft conlidcr, 
there is nothing'm the Saints can make a change in the love of ?&!■ 34* ip. 

.Not their afflictions; God pities, he doth not throw off I# 
his afflicted ones y he delivers them, but he doth not dif'awn . 
them \ he lays his rod upon them, but hefets his heart upon ^ ^ 2 Q 
them •, he isprefini with them in all their troubles, If a. 4.3. 
2. Hcjympatluzeth with them inall their troubles, If a. 63. if 3i 4 $ f 10< 
9 . ' Nay, oftentimes he takes the opportunity to fi era greater 
favour to them in their troubles, ^,48. 10. Then he fe- 

v . t'mt 

1 46 The PraSlieal Sabbatarian. 

lifts them for himfelf : The affli&ions of the Saint they draw 
out, but they do not draw off the heart of God. 

2. Not their temptations. How many promiies hath God 
1 Cor. 10. 12 mac k to his tempted Saints ? 1 Cor. 10. 13. He will fweeten 
a Pet. 2. p. " aR d proportionate their temptations, 1 Car. 10. 13. He will 
Jam. 1. 2'. ^"^ *i?e>w out of temptations, 2?*/. 2. 9. he would not 

have them grieved for, but rejoyce in temptations, Jf^w. 1.2. 
Rom. 16, 20. He will bring Satan under their feet , Kows. 16. 20. He will 
tread the Tempter under them : All thefe exprejjions evi- 
dence the care of God over his tempted ones. The tempta- 
tions of the Saint may difcover Gods watchfulnefo but no 
way divert his loving kindnefs. 

3. Not their Tranfgreflions. If any thing would fpurige our 
Eph. 4. 30. names out of the Boo^znd heart of God, it is fin > for /?;/ 
1 Joh. 3 4. grieve/ the fpirit of God, break/ the commands of God, pro- 
jtut. p. 8. vo j^ s t j ie djfpleafure of God v yet God can (hew for n>nz*& 
a Sam. 24 2/ a g am ^ the im, and to love to the (inner j, God punifhed 
Hal.89.32,33! David for his foul lins, yet he pitied him <z/>er ^ixfoul fins h 
Omnia coope- Sin grieves^ not alienates the heart of God from offending 
ranturinfm- Saints: But let not this encourage any in fin, Davids tears 
Vorum bonuriy anc | ^7^ furTerings are a forcible argument againft all fuch 
vita Au&uft P r€ f um pti on ' though God will not take off his hearty yet 

he will hide his face from offending believers. But to clofe 
up my difcourfe on this bkffed attribute \ -the love of God 
u * ' participates fomething of all his attributes. 
Amor'dei non ^ * s a ™ l fe ^ ove ' ^ c cnoo ^ t ^ according to the purpofes 
sfl exignoran- of his grace, and then makes his Elected ones ft for his love v 
*>&) ncc ex paf. then he makes them fpiritua I , believing, holy, fruitful^ 
jhne^fedemni* t j iat he may take delight in them. He determines mercy to a 

ftmS M/wf* poor finner > out of the ^/^ °f nis choice, not out of the 
etfapienu&cm- goo d linefi o£ the (inner. In infinite wifdom he fele&s his lit- 
junBfff eft. tie flock^ out of the mafs and generations of mankind. 

2. It is a powerful love. The foftnefi of Gods bowels can 

Slom. 12. 2. break the hardnefs of mans heart > the love of God can heal 
ftitml*'** natur€S > kill lujis, plant #***/, charge W*/ , convert 
dnam^yorma Reborn finncrs y and accomplifh whatfoever is ft range and 
tn'mconftan- glorious. If God /wf thee, he W\\\ conform thee to his will, 
tioreJl,etint*. m & carry thee through all tht hazzards and difficulties of 
rior y ,eiadfu!>- this 

The Fra&ical Sabbatarian. 147 

this life, and never leave thee, till he hath lodged thee in hit Jiamiam pent, 
own bofome* **• Chryfod 

It is an omnifcient low. God fees from eternity the way- , 
wardnefs and obftinacy of thofe whom fc* cboofetb to falva- ^p^ x , 
tion vand yet the force of his love is not overcome by that 
forefeen petulancy , but he in time removes it, and mans un- 
wortbinefs puts grace upon a greater attempt, but no way Bilexit Aeut, 
drives God to a ientenceof neglecl or rejection. Indeed quos pr*favh 
here is tbe wonder of Gods love \ he from eternity tees us a M ,n ^ w ' 
maifs of corruption and fin, and yet no difcouragement with- 7JJJ ^ * 
ilandsor weakens his love, but in due time he beautifies his 
chofen ones, and loves them everlajiingly for their comlinefs 
and beauty > he fore fees all difengagements, but decrees to 
remove them. 

It is a jnjt love. God loves not^ but where he fees (ome- ^ 
thing lovely. Indeed the duties of finnersare diftaitfull to Tf a , t I?# 
God : But God loves the Saints becaufe of their upright- Prov. 28. p. 
ntfs. The wife man faith, The upright in their way are the Job i. i. 
delight of the Lord, Prov. 1 1. 20. The curious work of grace £?}' 7* 10 » 
in the heart of a Saint, pourtrayed with fo much wonder^ p r0 y"^ g' 
and drawn with lo much exattnefs by the pencil of the di- 
vine fpirit, is a beauty God is pleafed with, and fixeth his 
love upon, and doth evidentially declare, that though he 
is free, yet he is mod juft in his favour and affection. 


.God is much to be admired in his Workj 
of Creation. 

Et us meditate in the morning of the Lords day on the 1 . 
_' workj of the Lord. David was much bufied in this 
contemplation, Ffal. 77. 12. He nfually took his views and pfti.. 7 - I2# 
profpe&sof thcbeautifullijfuesof creating power, which Pfal 143. pi 
are the evidences of the wifdom, goodnefs, and almighti- 
nefs of the Great Greafour. How doth the Pfalmifi in the 
beginning of the nineteenth Pfalm fall into the admiration Pfel'iPi 1,2,3, 

V 2 0/ 4,5. 


4 8 

The PraUical Sabbatarian. 

of the heavens, that befpangled Court, where God took up' 

his eternal abode and refidence ? How is Davids projpeh. 

chcckerdand delighted with beholding the firmament which 

is embroydered with ftars..j that large branch which holds 

Pfal: 8. 4- thole twinkling tapers which enlighten the world in the; 

Efiautem v.U- night-fezfon. And in the eighth Pfalm , efpecially in the. 

IJ.Q- ab omatu f ourt h verfe, T>avid goes down flairs into the lower room 

*^f*™ll°J a 'of the Earth, and there he contemplates on man, that Mi- 

mchina, quod crocofme, the world bound up in a lejfer volumn > and 

eamhilftOt- how doth he enlarge his wo ndring thoughts on this Vice- 

natius et Roy of God, Man, who is the Vniverfe. contracted... And in 

puhhri ™l™ n thefe meditations, let the Pfalmift be our. pattern ', for we- 

pulchrat'rerum Citation on Gods w£r%s becomes the bleiied Sabbath. In 

f.rnasyjomo. that Pfalm, whole title is a Pfalm for the Sabbath, (viz.). 

famq; cctli fj- the ninety fecond,, j David begins it with holy admiration. of 

oem^t fplen- Qods. »wr/y in the world, Pfal. 92. 5. And truly it is a 

Llquat^e- dishonour to a workman to manifest abundance of skill and 

tim propter ingenuity, and none to take notice of his workmanfhip \ for 

puhhenimim a Limner to draw a rare piece* and no eye to admire his Ar- 

totius murdi, t ifice, to draw the curtain from before the Picture, and to 

Z7mtTkiv obferve its Curiofities. God hath his mighty works. to be 

i*?ldur tytiav remembredznd wondered at. It is faid of Pythagoras, that 

wmuw, qua- he lived fequeflred from men in a Cave for a whole Tear to- 

tenwddeocre- gcther, that he- might meditate on the abltruie points of 

anmetregun- phyl fophy.- On the Lords day, let us take fome time to 

ruy.Zaiich. p Qnc } er t } ie infinite perfedions which appear in the opera- 

% 7iA*mr' tlons of Gods hand.. Alas! the choiccjt works of man, 

T$/*% &- compared to the fmalleff works of God, are but as the chil- 

ciV, ^av^cv'. drens houfes of cards or dirt , compared to the loftieft 

mi* -dvmva Courts, or the ftatelieft Palaces of the world. The Lilly 

v\dj> ouLi^eiv, j^f^ more magnificence and beauty in it, then Solomon in 

*5 ?/ * {d f> $ , all his glory r Mat. 6. 29. Solomon was not 10 gorgeous in 

72E3*.* ^riclnji Attire, as the Lilly in its l^utifull colour and 

Plato. blufli. The meanefl of Gods works', hath more rarity and 

Job 38. 4,5,6. 

Si* quis varia motuum general circu!arem',xeftutn,obliquum t et ahes temperum vicijjiiudmes, et 
diflinfliones n momenta, howjrtetifc^ iitidk j'i quv attento anina omnia hsc tontemplatur^t per- 
pendet, poterit fic&#ijkrjfa nihil hxmundimachinapulcbrius. 


The Pra&ical Sabbatarian. 1 49 

wonder in it, then Ar&bites his woode n Dove , which wis ' 

ioequally poyfed with its own weight, that it hang .firm 

in the Air without falling •> or Archimedes his Horology, 

wherein the motions of the Sun, Moon and Stars were fa 

lively depainted. There is Jo much of God appearing in thc~ 

Heavens, that many have taken them for a God, and gave 

them div ine worfhip. The Perfians adore. the rifingSun, 

and admire the daily vifit of that glorious body, which they 

think little lefsthen a Deity. When we meditate on the 

workj of- God, we have a large field 5 here our fouls may 

wander from Sea to Land, from Earth to Heaven, from 

Time to Eternity => yea, we may walk upon the Sun, Moon 

and Stars, and enter into Heaven it felf, the Paradijt of 

God.. Every Creature we cafl our eye upon on the blejfed 

Sabbath mould be'a flower to refrefn our Meditations ••, we 

fhould now feed our Graces by our Senfes, and the medita* 

tion on created beings fhould conduct us to Chrift. When 

we look upon the Sun, we'fhould look up to Chrift the Sun Mai. 4. 2. 

ofRigbteouJhefty every fiar may mind us of the fiar of J a- Numb. 24.17, 

cob, that bright morning fiar j when we look onour houfes 2 ?et. *• }9* 

Chrift is the door -, when we look on our bodies, Chrift is g°|j" IG * 7 * 

our head'*> when, we look upon our cloaths, Chrift is the ^.61. 10/ 

garment of Salvation •, when we look upon our friends and. Rev. 15. 3.; 

relations, Jefus Chrift is our husband^ Cant. 2. 16. our.J * 1 * 14. & ; . 

F : riend, Job. 15. 10. our Beloved, Cant. 4. 16. our King, l°y" I' u 

Rev. 15.3. Uwewall^, hcisourway -, if we read, ChrUt.G°i' 2% ' ^ 

is the wordy if we eat or drink, Chrift is our food\ if we, live, 

Chrift is our life : Thus % gracious heart may make a/firi- 

tualuft of all earthly objects, and every Creature which, 

prefents it felf, may fupply our contemplations on. Chri/H 

And fo we may happily begin pur Sabbath . 

But more particularly : 

We muft meditate on the moft noble rvorkj of the Crea- Ia 
tion. And here the Angels heighten axidfublimate our me- 
ditations, the Sun and the (tars enlighten them, the feveral 
pieces of the Univerfe enlarge them, and the fweet fields 
and flowers refrejh them, the thunder and lightning awa- p>j- lg 
fyn them, the mufical notes of the birds delight them. Our 


i r^o The FraSiical Sabbatarian. 

creation* meditations are raij'ed'm beholding the Creatures. The 
mundi efficient contemplation of created beings turned the Prophet into a 

caufamnfoM ?hi i j hphtr . heobfcrved the Wifdom and Power of God in 
eft Dei Donnas, . J *■ . a J . 

fedfonitMcum tn£ world* Creation, jer. 10. 12. there faith the Prophet , 
fanna fapisn- He hath made the Earth by his power, he hath efiablifhed the 
■ tucoti']unfta. world by his wifiome^ and hath fir etched out the Heavens by 
his difcretion. How fweetly doth the Prophet Philosophize 
Jer. 10. i2. U p 0n t j ie fifing anc j f c tling the Fabricl^oi the world. The 
Job 35. 5* contemplation of created beings turned the Pfalmijl into an 
Pfal. 104. 2. Oratour : How eloquently doth David paraphrale upon the 
wonders and works of the Creation? Pfal. 104. 2. there 
faith the Pialmiil, Heftretcheth out the Heavens likg a cur~ 
tain, layes the beams of his Chambers in the waters, whs 
maizes the clouds his Chariot, who walkj upon the wings of 
the wind. The Pfalmift fpends largely upon the treafury 
of his Rhetoricl{, to fet out the excellency of the worlds 
Voaen, ghna, ^ rc /^ e # # Nay, the contemplation of created beings turns 
quia Cctlumell holy job into an Ajtronomer \ he views with admiration Ar~ 
nominitiJTimi ciurus , Orion , the Pleiades , and calls his eye upon the 
parsmundi. Chambers of the South, Job 9. 8, 9. And then he is fold- 
Martin e( j u ^ ^^ amaZ ement at the glory and power of the Crea- 

Job 25. x 3 . t0Hft There are fonie who derive the word CTXQttf the 
Heavens, from CJQV to be amazed. Indeed a profpeel of 
that glorious body, the Heavens, the roof of the great houie 
of the world, that befpangled and enamel'd Canopy over 
our heads, can drive the moft confiderate perfon into amaze- 
ment. The vaftnefs and beauty of the body of the Hea- 
vens, the fwiftnefs and regularity of their motions and agi- 
tations, which is above all rea(bn, can eafily raife men into 
wonder and tranfportation. In Scripture we lometimes meet 
N-chem. 9. 6. with the Heavens of Heavens, 1 Kings 8. 27. and with the 
Pfal. 148. 4. third heavens, 2 Cor. 12.2. There are likewiie the highejl 
ov?^' 1 *' heavens, and yet God made them, Gen. 1.4. and he can 
ptTinfentm' how thcm as he lifteth, Pfal. 18.9. Hecanjtretch them to 
-vajhtatemifli- what latitude hepleafeth, IJ'a. 45. 12. He can fpan them, 
u\corporif y qvod Jfa. 48. 13. And if he be angry and inflamed, he can throw 
tpfinosafpici- a bl ac k cloath over them, zndjhade their glory, I fa. 50. 3. 

e t^ra]imr .' J er ' 4- 2 3- 28 ' and melt then^P/i/. 68. 8. and caufe them 
ifcat to vamfhlike a Cmoikylfa.^i^tAmos 9. 6. Nay, how doth 


The Practical Sabbatarian. i $ 1 

Holy Paul like an exact Logician, draw the conclufion of the 
glory of things invifible, by the fplendour and excellency of 
things. vifihte, Rom. i. 20. 

But further to d late on this fubjed: ••> God created the body A&s 4. 15, 
of this world. Gen. 1. 1. The inhabitants of this World, 
Angels and Men, Ifa: 42.5. M*/-. 2. 11. The light and pfal 8 P.*2. 
Luminaries of this world, to diftinguifh it from a great and Amoj 4- 13. 
darker priibn, Ge#. 1. 14. He created the garni/he s and de- P&l. 74. 17. 
/igk/ of this world, the foft waves, the Cwcct fields, the si imenogas 
(hady clouds, the piercing winds, to fan and cool the world, g Uon $ / W J 
and the different J eaf on s to beautifie the year with fuccejjive creabantur 
alternations. Pont anus Chancellour of Saxony propounds to ^ti^tX^Ke^ 
be viewed, the moft beautiful arch wor\of heaven, refiing $ Yi ™ a cum 
on no poft but Gods power, and yet {lauding fafl for ever, the tuy ^ §i mter- 
clouds as thin as the liquor contained in them, yet they hang, rogat quo loco I 
and move, faints us onely, and threaten us, and fafl we know #■#• w loco- 
not whither* Now all thefe things may feed our meditati- ™ ator wn» 
ons on the morning of the Lords day -, (though divine medi- 
dationmzy become any fart of that / "acred day. ) Auguftine Auguft., 
rindeth no reafon, why God mould be fix dayes in making, 
the world, feeing he could have made it with a word, but 
that we mould be in a mufe when we think of it, and mould 
think on his works in that order he made them. Our me- . 
ditations mould take leifure in the furvey of them, and. 
not pais them over in a fhort and momentany flight. And. 
bcfldes the reafon urged by St. Auguftine, we may take no- 
tice of zfecond, (viz.) what a beautiful and fweet profpeci: 
meditation fhall have in the furvey of the works of the Crea- 
tion, which may entertain our view for fome confiderable Q 
time, and may Hop and ft ay our meditation, as Lot did the ' 9 * 3 * 
Angels, and force it to a retirement. 

Let xxs meditate on the Sun, that glorious, though inani- 2 * 
mate creature: What is the Sun, but the eye of the world ? f£dp°**fttf'- 

-tr 1 r • r • • i - 1 f e tam overturn 

It we take notice of its jcituation and motion, the content- t amq,perfpi- 
flation will be rare *, It is fixed in the midft of the Planets, r uuct, «wi coe- 
that it may difpenfe its light and heat for the greater ad- hm^esimuts 
vantage of the lower world. By its courfe from Eait to * coele j* ia 
Weft, it caufes the agreeable vicifptude of day and night, r^^arim^- 


i 5 2 The Yra&ical Sabbatarian 

Hqwdejfb Nu- and maintains the amiable war between light anddarknefs > 
nen ptaflan^ ^ uc \ this diftinllion of time is necciTary for the pleafure and 

^VtaTun- P r0 ^ of thc world - The Sun b y lts ri fi n & chafes awa Y th ~ 

w. * Jhacks of the night, to delight us with the beauties of the Nat. (tupendous Creation j It is Gods Herald to call us forth to 
ckorum.lib.2. diicharge our work. The Sun govern/ our labours, conducls 
our mdultry, and when it retires from us, a curtain of dark? 
nefiis drawn over the world ', And this very dartyiefs in 
Huncdiemcon- fome CcnCe enlightens us, for it makes vifible the Ornaments 
^mufwTo of Heaven > (viz.) the Stars, and (hews us their Aftetts, 
trio.quietlper T>iftofitions and Motions which were bid in the day. This 
•Zoiiaeum, fid darknefs unbends the world, and gives ajhort and necelTary 
mo'uqnoapri- truce to mans labours, and recreates their wafted fpirits. 
momobUino^ The Sun finifheth its compafs about the world in twenty 
V. " r * ' four hours, a vesyjhort (pace for fo long and tedious a cir- 

a " ^2 l \. cuit ' ^^ e diver fit ies of feafons proceed from the motion of 
" the Sun ■> and as the motion of the Sun from Eaft to Weft 
-makes day and night, fo its motion from North to South 
• caufes Summer and Winter , and by both the(e the world 
is preferved j Summer crowns the Earth with flowers and 
fruits i and Winter, which feemeth to be the death of na- 
•ture, robbing the earth of its heat and life, contributes very 
much to the univerfal good? it prepares thc Earth by its 
.cold and moifture for the returning Sun, and ieafons. In- 
deed the motion of the Sun is admirable, running ten or^ 
twelve millions of leagues every day, without failing one mi- 
■nute of its appointed ltage, and inviolably obferves its due 
and conftant order. 
- Let us meditate on the Ah', whole ext ent rills the (pace 

between Heaven and Earth ^ it is of a pure and reviving na- 
ture, and ealily tranfmits the influences of the Heavens j 
And as One obferves. It is the A > final for Thunders,Light- 
Mexialmper. inn & s ' whereby God fummonsthe world to dreadznd rei 
Hitlor. re nee ;> inComuch that Caligula, Rome's Emperour,was wont 

hiapkinw eft 

Aer , nifi v<ro talis ejfet, f pedes return color ataruxn, et figurarun, zdevq; omnium rerun xi- 
fhilium recipt nonpotfit, nee jd oculos noftros deferr:, a,' nihil a noba videri ; quse 
igiiur .eft hoc bt'ntftciurr^uodnjnfpeculumhocpukhriu.i^ &c. 


the Tragical Sabbatarian. 


to fly under his Bed it the noyfe of the Thunder. The^ir 
it is the treafury of the clouds, which diffalving in gentle ,. 
fhowers^ refrefheth the earth , and calls forth its fads into 
fiourifh and fruitfulnefs s it fans the earth with the wings of 
the wind, allaying thofe intemperate heats which otherwife 
would be injurious to the worlds inhabitants. The Air is 
the region for the birds, wherein they pafs,*as Co many mo- 
ving Engins praiiing the Creatour, the Air being onely 
their larger mufick-room. The Air ferves for the breath 
and life of man, and is divided into feveral Regions •, there 
&re three Regions of the Air,all ufefulland admirable in their 
kind. And as Zan«by obferves \ By the Air things become 
vifible , and colours are feen in their proper comrlinefs and 

Let us meditate on the Sea , that vaft body of waters which 4. 
rill the hollow and excavated places of the Earth, as the Ozeanus totam 
blood doth the veins of man. Here the Leviathan playes per circuitum 
and (ports it Cd£in its liquid traces and windings, the high xeYYa ™> eamq% 

eaucavatam in- 

and proud waves {erving to racket and bandy this Sea-Mon- j?» 
iter from one place to another, Job 41. 1. PfaL 104. 26. toiffimTcireuli 
And in theie great waters Gods admirable power is ieem ambiem, effiat 
that they lhould be reined in by Co weak a bridle, as the ut terra fupra 
(and, and its rage mould befnaffled by it : when the waves ^f^T" 
beat upon the more in, their infultation, you would &** dcimanda^o'* 
they would fwallow up all , but they no fooner touch the turn adperfe- 
(and, but all is turned into froth, and itswatriminfolencee- Monem,orna- 
vaporates.Ho w doth thcLord defcant upon thefe mountanous tu W^ ni ^ eY f* 
billows, and th\s [veiling Ocean? Job 38. 8,?, 10, 11. 'ZSttZZ 
Whofhut up the Sea with doors when it brake forth^ at if it tiumfalmen. 
had iffuedout of the womb ? When I made the cloud the gar- . , ft'8 o 
ment thereof^ and thicl^ darfyiefi a fwadling-band for it^ and I0 * l%d 

brake up for it my decreed place -, and jet bars and door s^ and 
faid^ Hitherto /halt thou come^ and no further^ and hcrejhall 
thy proud waves be flayed. The extent of the Sea is likewife 
to be conddered i it wafhes the four parts of the world, 
and becomes the Bond of the Univerfe j by it the moft diftant 
Nations are united \ it is t he medium of Trade and Com- 
merce, (in which Divine goo dnefs is much to be oblerved 

X and 

1 45 4 The Practical Sabbatarian. 

and adored ) and Commodities peculiar to feveral Countries 
are made Common to all. Thus great advantage and delight 
accrues to man, who fails upon this kind Element to the Port 
of his defire. 

5. Let us meditate on the Earth > Confidcr its poftion, it 
Toacl 3t«u»- hangs in the midit of the Air to be a convenient habitation 
7«p f^jw, for us. Its ftahility is rare > the Air it felf is noteble to bear 
^vtiTwvTi dy. a feather, and yet the n>/™/e £<*r*/? remains in it fixt and un- 
VhiQ 7 ' c~ &*&*-> notwithstanding all the ftorms and tempefts which 
r}/Io? in ^ keatupon iti furelythe invincible and powerful hand'of 
Ha. 44 24 God imiit needs ////^r* and fuftain it. We may likewile 
job ,8. 4, <5. contemplate on the various difyofitions of. the parts of the 
3*ra corpusefl Wth, the Mountanes, Vallies, Rivers, which are as the 
JimplcXfgrave, veines to carry nourishment to this great body. Nor are, 
Jolidum^tien- Plants to be pretermitted, their roots whereby they draw 
>n m medio thdr nour i(hment , and the hrmnefs of their UlallL by 

{uudamentum W0icn they arc defended againit the violence ot the winds,, 

*/$* tgKfttt. the expanfwn of their /$*$£? by which they receive the dew- 

tam eoq;pro- of Heaven. So now all the parts of the world may afford, 

l moLti e lOCOim ~ ^ U£l fo * - J ° ly meditation ' The Heavens give light, the Air. 

'iur.dum.Zin-. kf&$ko the Sea Commerce, the Earth habitation ., all thefe 

*' things being pondered and meditated on, in ftarawemay 

read the Name of God indelibly printed : Our meditation 

may flutter its wings over thefe coniiderables, and fly into 

admiration of the Inrini.tenefs^Powcr, Excellencies and Per- 

. fcdtions of the Great Creatour. 

6. Let us meditate o-n Man \ the abridgement and recapitu- 
Pfal 130.15, J&tion of the »>We Creation. Let us contider and oblerve 

j<5. the compofurc of his body ■-, He was fearfully and wonderfully 

Kofpot bhVj made, as the Pfalmiit fpeaks, Pfal\ 139. 15, 16. Let us take 

•fyj&v foywv notice of the powers of his Joul i and who but an infinite 

''I^' Agent could unite thjs foul and body, and chip them cages 

-!whvT<\tM. ther ' an immaterial foul,, with an eartnly body i Who but. 

God, the great Jehovah, could affign them both their for n^ 

fituation, temperature and fitnefs for thofe ufes to which. 

they ferve? Acts 17, 27. 28. We may indeed fee God in the. 

'ajjmty of our hands, HI the beauty of our eyes,, in the viya- 

*1;y of our fenfes * and if .we look inn \;rd ? what -diitincl:. 

The PraBical Sabbatarian. 155 

and admirable faculties is the foul endowed and enriched ■ 

with? The underjianding exercifes the Empire over all o- &7*S*f%h}ix 

ther faculties, the will purfues with eagernefs, either that 5W ^Jw e ^ 

-which is goo d^ or that which appears to be (6 i the memory n * 

prelerves frefh and lively, the pictures of thole things which Gal j?*#™ti- 

are committed to its charge : Surely this confederation would ^tWm P 

make our meditations on the Lords day molt fweet and de- ra^^ *^ 

livable j and what a golden thread of divine wifdom runs horniw corpa. 

through the whole Univerfe / The Order of the world rales teUnems 

mews the wifdom # of God, Prov. 3. 19, 20. The Earth is ZmiTt^ ' 

let lowermoft, as the foundation of the relt , the $e# is pent nSJb%^'' 

within its Channels, the Air is above them both, and the own nftmshi 

Heavens are the higheji loft of the Creation. And Co admi- vcv a^ Vov 

rable order may be feen in making the world > God proceed- ^Ife*^, 

ing from things imperfeU to things moreperfeil. Fir/1 there e * clamat * 

is the *We majs^ then the Heaven and the Earth, glorious P &1. 104. 24. 

creatures, but without life j then Herbs and Plants which 1 Cor. 1.21. 

have a vegetative life, but without fenfe or motion 5 then 

the brute Creatures, which have fenic and motion, but want 

reafon '■> and lait of all, Man, whom God endows with a 

reafonable foul, and makes him after his own image > And Gen. 1. 1, 2, 

in this order we may perceive, ririt, the dwelling place is.ap- n » 2 °> 2< 5. 

pointed, then the food., then the creature which is to feed ? Kin g s *°. 7. 

upon it ', the bealt upon the herbs, and man upon the beafts. 

The Queeitof Shebawzs aftoniihed at Solomons wifdom, 

when (he perceived the well ordering of his family : Cer- fat™% Cm 

tainly did we obferve the order of nature, we fhould more non Canaan^ 

wonder at the infinite wifdom of God, Heb. 11. 10. Amos fid Cvli, in \ 

9. 6. Thaifeveral parts of the world are fometimes compa- Canaa n &o- 

red to a building \ and in this gnat bouje every part con- nj j^- 7 ^ 
r ■ 1 1 i~ ■ • 1 1 r » 1 1 -^,1 noluit, fed in 

Ipires to' the beauty, tervice and decency ot the wnole. The mobilifemper 

roof of this building is Heaven > the Sphears are Chambers hibhavix u- 

and (lories in the Heavens \ x\\z foundation of this building b&wuh, qui 

is the Earth, Job 38. 5, 6. The Stars and glorious Lumi- ™ l ° s J e f iter 

na'ries are windows in this houfe, and the Sea is- the water- cdlTem^vid 

courfe which ferves this magnificent Structure. And it is ww^&nJEk 

obfcrvable, that mrj/ *$i#g z# *&£ nw/^ is fitted for ^/e and 

ie'rvice. The workmans skill is as much commended in the 

X '2 */e 

. 5 6 

The PraSiical Sabbatarian. 

ifa. 40. 2 9- 
Ua. 4j. 15. 
Ifa* 42. 5» 
Ifa. 4$. 12. 
Mai. 2. 10. 
£ph. 3. p. 

«/i of an inftrument, as in the makjng of it. Now the upper 
Heavens are made for the habitation of the Saint5i>the middle 
Heavens to give light, heat and influence 5 the Air or lower 
heavens 10 give breath to fuftain both man and be aft , the 
fruits are fox food, the plants and herbs for medicine. Galen 
faith, there are fix hundred mufcles in the body of man, and 
every one fitted for ten ufls 5 and fo for bones, nerves, arte- 
ries and veins, whoever ftiall obflrve them, their fituation, 
ufe, correfpondence, cannot choofe but fall into admiration 
of the wije Creatour. The wifdom *f Men and Angels 
cannot mend the leaft thing in a Flie, the figure, colour, 
quantity or quality of a worm, or of a flower, all which are 
made with 10 much exa&nefs. And it was no lefs then 
blafphemy in Alphonfo the Spanifh King, to aver, That bad 
he been the Maimer of the World, he would have caft it into a 
letter form. No, All the workf of Creation are ftupendious 
and admirable, and arc as (b many afteriskj to point out the 
glory and fame of that incomprehenftble being, who was the 
author and founder -of them. 

G H A P. XIX. 

Xktplex eft in 
fen. potentia , 
una qua novit 
omnia ; altera 
per qu:m t» 


Qupmodo aut 
Sapiens ejjbt 
&zw munji 
cmdit9r y Jinef- 

Cod is moft wonderfull in the workj of 
his providence, 

WE muft meditate on the worlds of Providence. God is 
feen and manifefted, not onely in the making, but 
in the governing of the world, not onely in the power of his 
hand, but in the wifdom of his head j he hath not onely made 
the pip, but he fits at the item, and is the pilot to guide it. 
Divine providence will be more fitted and fuited to holy me- 
ditation, if we trace providence 

In its confervation of all things in their beings. By Gods 
immutable and powerfull providence all things zxtfuftained 
andfupported, Alls 17. 28. It is a good faying of a learned 
man, Hew could God be unfteahably wife, if he knew not, be 
infinitely powerful if he could m' l , be admirably goad if ht* 


The Pra&ical Sabbatarian. 157 

would not govern, and take care of the world be bath crea- pjjct aut bo- 
ted? A Matter of a Family will take care for, and fupport n ^ s fillet 
the Children of his k*ns, the fervarrts of his houft i and the TonmrZve 
place of his habitation where he himfelf hath taken up his <?> g u b ernardt 

That God rules and fuftains all things by his good Provi- i. 
dence, is eafily to be demonftrated, if we look upon the 
world in general : He hangs the Earth upon nothing, Job 'Avayw top 
26.7. And what then u\ou\d fuftain that great, vaft, and a^jmnm. 
mafly body, but the fupporting hand of the Almighty ? *** ?g* *j 
He not only fuftains a Body of Earth, but gives life, and-^ "'?*^ 
breath unto all things, Atis 17. 25. The World doth not Z,g™£fr 
only reft fteddy, as leaning upon the Pillar of Gods Power, £ Vcu g *^ v 
but all creatures in the world have their life and motion from vr&vemto. ' 
him S He puts a principle of lift into them to travel, and flit D^fnafccn. 
up and down the world s their fteps are guided and gi- * Eph. n. 
ven by the Lord ^ Their locomotive power is from him. And i* 7 ' 2 4> 
God doth not only give breath, but bread to his creatures, p r ov%.a?. 
Pfal. 33. 10. He fpreads the Table for Man, his Vice-roy in John 5. "7/ 
the world \ And the young Ravens cry to him, Call the dnnoaVeima* 
fealty they can (hew) they cry, and they have their fupplies nu omnufu- 
from kim^/al. 147.9. Lukg 12. 24. And God doth notfi emmw ^ 
only make provifton for man, but arford protection to him. J^^* a ** 
His food (hill fuftain him > and mans Sword fhall ho* ^r/rr^ pjfunt, prefer* 
him > God will not only exhibit fupply, but keep orFdan- tim tam diu, 
ger. This likewile is verified in inanimate things. He cum omnia pntt 
numbers the Stars, that one of thofe gltftring tapers ^ atl Zanch^* 
not be miffing, nay, he calls them by their Names, Pfal..- . * 
147. 4. to lhew his exatt providence for the confervation of 
them ^ not one can be wanting, but the defeat will foon ap- 
pear, he hath an exaU mufter roll of them : He calls them Job $$ io,\ 
over continually, and every Star muft anfwertoits Name. 
He convocates the -Clouds , he fummons them, and then pf 
melts them into mowers, and every drop of Rain alarms the a A ^' 8 * 
grafstorife,andfpring,notonIyin the Fields, Job 5. 10. Tofoanimame- 
but upon the lofty mountains, Pfal. 147. 8. So God pre- cJpere y quid 
ferves the Earth > not only in its poyfe and Being, but in fiet de coYporel. 
its feracity and plenty. And its obiervable, if.God cmtracl PerttitydijfaL, 



The Practical Sabbatarian. 

vetun Umii o 
'fojgk JtguBcr- 

v.citioncm de 
'mutxb ivUm 1 

^b.31. "5. 

Adeo tuundum 
regi faim 

oporter, etiamft 
tfuBa habere- 
litermm te-~ 
(limo-nij\ T)em 
eft qnafi anima 


Kre eft ilia ec- 
caufa reliqua 
omnia condita 
funt>& guber- 

iCor. 11. 6, 
Rohm 1.; 5. 

Rev. 3.10. 

FA 3.12,13. 
IJfi in Dfo 


our time in the world, there is no warding off the jirokg of 
death, Luke 12. 20. And if God lengthen out our days be- 
yond what nature promiies,then deathiath nojlrokg to give, 
Ijj. 38. 5. In a word, he that made us m. the womb, Job 
31. 15. k/eps us in the world, *rixes our time both for our 
abode and departure, PJal. 81. 15. All things depend up- 
on Gods beck, hang upon his hand, live upon his bounty \ 
If he hide his face they are troubled, and if he take away 
thiif '.breath , they die,. Pfal. 104;. 28, 29. It. is JebovaJj 7 
who'is the pi liar to fupport the world , who is the firjt be- 
ing togivelite to the world,who is the Soveraign to rule and 
govern the world, and who can not only untile, but caji 
down this beautiful fabrick, when he pleafes. Upon the Ba- 
lis oiVivine AH -J efficiency the Univerfe reiteth. 

And 'Gods fupport ing power is not only evidenced in the 
world in general], but his care and prefervationis moji it- 
luftriom and confpicuous in the keeping and defending of 
his Church. Let us obferve this, 

Firft, In Jingle perfbns : Daniel is prefer ved 'in the Den, 
Van. 6. 22. Je re my in the Dungeou, Jer. 40. 4. Paul anj 
'SiLum thePrifon, Acts 16. 39. Lot among the Sodomi- 
tical Rout, Gen. 1$. 11. 

Secondly, In lefjer numbers, the three Children are pre- 
ferred in the hre, Van. 3. 25. O the admirable provi- 
dence of God ! The Furnace mail be a field to walk in, 
and the flames ifhallfulpend their unkind heat, and not di- 
llnrb their recreation ; Gods providence can fhadow and 
inciter his precious ones, when dcligned for fuel and do 

Thirdly, In particular Churches, Rev. 3. 10. Tempta- 
tions troop together and beflege the Saints, but God in that 
hour-breaks their rank^, and routs them, .and rdcues his 
people from thole deitructive Onfets. 

fourthly, In the Church in genera'. The Church of God 
was upon the brink of mine in the time of Ham an, the Bill 
for their execution was ligned and fealed, Ejtb* 3. 12, 13. 
But then God tore the Bill, and brought the promoter of it 
to ruiiicand defiruction, Ejih. 7. 10. God wound- 

The Practical Sabbatarian. i 59 

ed the hairy fcalpe of the Churches enemies. Let us further Kemoni/tpror. 
irace the providence" of God towards his people, and it will ^^J J?* 
appear nothing but a flock and treafury of wonders. • ^^| '^ 

lint, His earlieji thoughts of love to his people, how z*e jwitaaimLi-' 
they a Morning liar to call light on the excellency of Divine vmitaig con- 
providence? He loved his own from Eternity, Epb. W%: $*&*$$ 
Every Saint lay in the womb of Eternal love, before he lay Jf^ffJ ^ 
in the womb of his Mother i' God from all everlajiinghid Leid Prof. 
his people near his heart. j oft 2I 

. Secondly, In time God gives his precious ones a Being , 2 K j ng$ ^ ^ 
to capacitate, them for future- good things. Non-entities are 2. Kings 10. 10 
incapable of good or evil. God creates-his people, and lb- J er 3*- 3- 
brings them upon the iiage of the world to a& thole parts- "^say/a oiu 
of honoivhehath-dcligncd them- unto : He who hath re- ^'wj.wriji* . 
/^W. love for Jiis. Saints,- mutt give them a -Befog to be ^ Cl /f $- 
receptive of it. ^Jg%« 

Thirdly, In procefs of time- God calls and converts his d^avsw. 
people, and brings them home to himlelf by a work of Re-* 
generation :- They are- not only born by Godfr powe?, but Pfal. ir- ; . 
new bom by ..Gods grace \ and lb God quaHrleS-dicm for Luke 1152. 
glorious things which- thall* be tev-ea-kd, 1 Tet. 5-.. 1, &j^% 
gives them faith, J obn i< 12, 13. And faitfr gives them a 3,:> ' 

pfl»'fr fefrfo called.the Sons of God. ^Now- he adopts them .f*°$!P™ 

1 • T- -i ' ' ••> i 1 1 1 1- • r .-• nihil eft a di. 

into his own family. .. uoddoth nor only bring tnem into vintt J ' ttfVvi _ ■ 

KXiZ'QMtmiS. Conrt ot the wor Id, ,but into thc.inward Court dentia legibw 

©fed^ps own. peculiar \ Houihokl,- «&*£ 6., 10. -'Epb. 'i.-i$.. fxemptum,fa- 

They arenowni^biends, John 15, 15.: His Jewels,; fe/"8.. '^*%??^ 

17. HisSpoufc, Ca,it. A . 9 . The beloved of his Soul, %'eff^S£ 

;<o\ 12.7. His chofen ones, Jfa. 41. 8,- Kmg*and Priefe, nb^ma^Z 

Horn. 1. 6. . Thus glcnojis . h God>' providence towards ftiV hSanllu. 

people- ... ■•- v 

. fourthly, Further to trace Dnincpr-ovldiwe m re^-rence' 

:o thz,Sn?ints , Gud prderves them in the world as a #Wfc 

•nan Ocean. Whai the,. whole world, was drowned, God- . i 

prepared an Ark tor Noah and his Eamuy, and when 'the' (>r 

inhabitants of.the world hh&MOtp&i&faufe to iec.u** tiiVm- J 

God provided a finUxn tor. thll hdy family: When al the. ilomvithep. !^d>a:Haven to put into.— •"£•:;*' 


1 6o The FraSlical Sabbatarian. 

Church ofGod'm Egypt they were in bondage, but they were 
Annon ha mi- in Being. The Task-mafrers had a hard hand over them, 
rabilesecclejt* (j Ut q oc j fp rea( j a /^^ ^j^ over the in, and brought them 
a^tedecla* in time out of their fervitude, in glory and triumph j and 
rant Eeumjtn- made their way through the waves, when the waters were 
gulan Provi» their walls, their fecurity, not their mine. When God 
demiu itiatn f ent his people into Babylon, it was to chajiife them, not to 
tuen • confound them, to humble them under their fin, not to //«^ 

Exod.14.2p. jj^ under their burden •> thefe Captives at lafi were Con- 
querors, and erected their Trophies 1x1 J erufalem : For he 
j r. 2p.11. b a d thoughts of peace, and not of evil ^ to give his people an 
expected end faith the Prophet Jeremy : And Godfeems to 
have tears in his eyes, when he hath a rod in his hand. And 
Luke 12. nideed how would Chrifts little flocl^ furvive, if God by a 
wonderful ail of providence did not rein in the Wolves, and 
put bounds to their brutifh feverity ? 

Fifthly, God gives daily tejlimonies of his love to, and 
care over his people. He commands the Earth to nourifli 
Pfal24i anc * foftahi^h^ 1 " outward man > God provides flocks for 
Gen.42. 25. Abraham, Corn for Jacob and his Family, and the Son Jo* 
Exod 1&13. feph fhall help to fuppor.t the Father. Nay rather than 
E-xod.17.6. want fhall befall his people, he will fetch water out of the 
1 Kings 17.4, |^ oc ^ fhower down Manna, fend Quailes from Heaven, 
1 King* 17 14 prepare a Table in the Wildernefs : The Empty erufi (hall 
be hlied to fupport the Prophet, and the Ravens lhall dim. in 
provisions for Elijah, And God doth not only feed his peo- 
Neq\ carport pie with bread xhzt .ferifheth, John6.2j. but with that 
neq\anim* which endureth to Eternal life. The Saint lives not by 
^07?*"^ hread only, but by every word which proceedeth out of the 
terrarmtrit mouth of God, Mat. 4. 4. God feeds the weak Saint with 
corpora, deal* milk, thefincere mill^ of his word, 1 Pet. 2. 2. and thofe 
ammatverbo, who are grown to a higher ft ature in Religion, he gives 
fpintu, fa do- jlroxner meat to.Q blelTed care of the great Jehovah towards 
"bulia. ' his dear and j^eci<7i«- people! Are they fluggijh, he excites 
them to work > Are they infolent, he prefently humble; 
them \ \ijejumn wax fat, and kick, he turns them out 
of Canaan, which was both their Granary and Dairy. Do 
they indulge finjttl defini, God mortifies them, and as the 


The Fratitcal Sabbatarian. \6i 

XJar diner prunes the Vines, weeds the Banks, and waters the Cant. 4. i<5, 

lowers or the Garden to caufe it to flourifh i fo God viiits 

his people with the North-wind of arflidtion, and with -the 

■South-windot grace and favour, that its fticcs may flow out, 

that his Church may bud and blofTom with happinefs and 

profperity. But to wind up this particular :fo tender and 

paflionateis God in his providence towards his people, that 

he fixes his Church upon a rock, Mat. 16. 18. that it may be 

unmoved and unfhaken : He leaves heaven to come down to 

vifit it, and to lay down his life for it, John 10. 11. And af- * n I0 ?*• 

ter a little time he returns to glory again, but he will not 

leave them comfortlefs, John 14. 18. but fends the l f nit *f :M 

•Comforter in his room, John 14. 16. as bis Delegate to j mumera e ^ 

refrefh and fandifie his people. Now he is in glory he com- empla,quibuf 

tniffionates his Angels to be the guard of his believing ones, apenijfimd de- 

Heb.i. 14. and to Miniiterto their neceffities. He leaves m( >njiratw, 

hispromijes to be his bond and fee urity to his Saints, that vtiemiaqw " 

their trembling faith may have fomething to fray upon, fuos regit elec> 

1 Cor. 1.20. He vouch fafes his Ordinances to be marrow tosJieui, nihil 

and fatnefs to them, Pfal. 63. 5. for their comfort and re- vjtueai* 

vival-, And lead thofe Ordinances ihould be dry breafts, * uam ec ^ le{1 " 
. . ' 11 -r 1 ■ r i- ? am imprimis 

and barren wombs, he promiies bis pretence to enliven and maxima cuyxs 

fru&ifie them, Mat. 18. 20. And if bis people h\\ into per- eflhDeo\ 
fecution,he will give them intereftiox their iufferings *, They Mat# ,- 2p# 
ihall havea hundred fold for theprcfent, Mat. 19. 29. And 
if the penfion be Co large , what will the portion be ? And 
~6i.r Angels (hall not only watch over them, but God will 
take^are of them himfelf, he will not furfer their foot to he 
moved,? fal. 121. 3. Not a foot, the loweit member of the bo- 
dy, and not moved h it is not laid, not broken, but not moved. z ac h 2.8. 
He will keep his people as charily, as'-*/;e apple of his eye, ife.^p. 
Ztfc/?. 2. 8. If they be over-taken with afflidions, he will 
-be in the fire, and the water with them, Ifa. 43. 2. Nay fo 
tender is Chriit to his people, they mult not dijlurb them- Mat. 5 28. 
felves with any care, (that hair in the eye of the foul which ,., .. 
makes it water, and is fo troublefome) 1 Pej. 5.7. and it is ' j^ * 
-not to be over-pafled h God pours his (pirit on his people, J0 ni4 * 2 * 
and his people muft caft their care upon God » a rare Joel 2.28. 

Y change ! 


1 62 the Practical Sabbatarian. 

Pfal*5$ 22 . change ! God (beds bis blefjings on them, and they call 

their burdens upon him, Pfal. 55. 22. And to conclude, if 

any attempt their hurt, They kjcl^againft tbefrickj, Acts 9. 

I . 5. And every wound is ftruck atjefus Chriit* Acts 9. 4. 

All their injuries are reflexions upon himfelf. 

Gods providence is not only extended to precious Saints, 
but even to the vileftfinners. He keeps their breath in their 

A£h 28 7 noftrifr, If a. 2. 22. God fultains and fupports them ■•> thofe 

Pfal 6a 8 ' Vipers jfr/re# upon the hands of providence, and it is often a 

A&s 4 21 28 ^ 011 & t ^ me ^ e ^ ore ^ e flakes tnem orTinto the fire. 

J i'irft, He fills tbeir belly wit b bis bid treafure, Pfal. 17* 

p Cn * ft 7 ' 14. He fends the Prophet to anoint Jehu, 2 Cbron. 22. 7. 

rov " ,15 ' and Hazael, 1 Kings 19, 15. God kept curfed C/^/w in the 

Ark. He fet the Crown on Nebuchadnezzar s head. Bad as 

wdl as good Kings reign by God, by hispermiffion and con- 

ftitution, Rom. 13. 1, 2. 

Secondly, As God gives wicked men temporal bleffings, 

Lam.i.itf, 10. as he is the Author oftbeir pojfejjions j lb he is the Over-ruler 
of tbeir aclions. God bid Sbimei curie for the humbling of 

Jer. 4. <5. Vavid.He calls Nebucbadnezzar out of Babylon to lead his 
people into Captivity, Jer. 4. 6 . He checkt Laban, that he 

n could not vent his rage and enmity againft Jacob : he curb- 

^en 31.2.4. e< j him in, and reftrained him, Ge». 31. 24. he mult hufii, 
and not fpeak a di\la\\ful word to him. It was of God that 
Judas did a<ft fo treacheroufly, the Pbarifees fo blafphe- 
mouily, the Jews fo inconftantly, and the Souldiers fo cruel- 
ly againit Jefus Chriit, Ails 2.23. Herod murders the in- 
nocents, and in it fulfills a Prophecy, Mat. 2. 28.. The Ro- 
mans delhoy and burn Jerujjlem, and io fulfil what was 
foretold by holy Daniel, Mat. 24. 15. 

Thirdly, God doth not only over-rule the a&ious, but 
tbe words of wicked men. Balaam that curfed Mifcreant, 

Fftn ? 4 T7 fhall pronounce a glorious prophecy concerning Jefus Chriit, 
Numb. 24. 17. And Caipbas unawares fhall foretell Chrifts 
death, the meritorious caufe of Mans felicity, John n. 50, 
51. He (pake not as byaiTedbyhis own judgment, but as 
over-ruled by Divine Providence. Though Princes wear 

Erpv>2i.i, their Crowns on their heads, yet tbeir bear ts are in Gods 
hand. Fourthly, 

The PraSiical Sabbatarian. 163 

Fourthly, And God doth not only overrule the aftions Impnfunt va. 
and words, but he appoints the ends of wicked men : What !<**** atepw* 
ever glory befpangles their pa(Tage,yet fhame and confufion ^^^ 
(hill be their end, Pm/. 16.4. They are fitted for deftru- 
clion both by their own (in, and Divine Juftice, which will 
not be always dallied with. The wicked who here rife up in Matif^i. 
Pride and opposition, lhall at laft go down into Hell and Exod. 14. 27, 
damnation, PfaL 9. 17. What fatal and tragical ends have 23. 
over-taken infolent and unbounded (inners ? Pharaoh drow- # c q - IOg 
ned by a wave, Haman fcrangled by a cord, Jezabel daftit in 2 Kiii^sp 33. 
piece6 by a fall, and proud perfecting Herod eaten up by a « 
worm, and Gods wife and wonderful providence jhmes forth 
in all their executions ^ the finger of God not only baftned, ' 9 ' 2 
but Specified their difpatch. 

Nay the foot-fteps q^Gods providence are feen in the moit ., . ft* .; 
minute and inconfider able things of the world. He numbers aY lly^lZ 
our hairs, Mat, 10. 30. and not one of them (hall (lied with* Jlofeui*Qto. 
out a providence : he keeps the Sparrows, thofe little worth- videntia ml 
lefs birds, which feed mans ear, not his belly '<> and not one «n"*«/h^ 
of them falls to the ground without a providence, Mat. 10. p[o t [ n ^^' 
29. He guided the bow which llew the King of Ifrael, y^zl omnia 
1 Kings 22. 24. He caufed the Iron to fwim, to evidence difponuntuv, 
both his power and his providence, 2 Kings 6. 6. He takes omnia adfuos 
care of Oxen, 1 Cor. £.9. and provides meat for the young d ™ u ' untur fi' 
Lions, Ffal. 104. 21. thofe Beafts of prey, whofe Dens are *duhi>numqui 
their ilaughter-houfe, and the Forreft ferves only for their eft gloria Dei. 
deftru&ive range. The eyes of all wait upon God, Pfal. 145. Prokum non 
15. And he lays in their provifion. God prepared the e & ^ fe ci Jft> 
goard to refrefh Jonah, and God prepared the worm to de- ^ a (Urieere 
itroy the goard, Ion. 4. 6, 7. To fuch minute things the „ ec jj c kMlk 
providence of God ftoopeth. God fees to the bringing forth eft, piadhu- 
of the wild Goats, and to the calvingotthe hinds, lob 39.3 . wliaatten- 
and when they are brought forth, God fees to their growth t %^f^ irm 
and good liking, lob 39. 4. God takes notice of humane yeceffn, qui 
contra&s, who borrows, who lends, Veut. 28. 12. and bis demijfflimd 
precious ones (hall lend and not borrow. God by his provi- profticit. 
dence quiets the Beafts of the field, difciplines and keeps un- !^^°£ r 
dcr the fowls of the Heaven, and (tills the creeping things of 2^X, 

Y 2 the mpviUtfy ut 

1(5 a. The PraBical Sabbatarian. 

Meant ordi- the earth frors. rifing, Hof 2. 18. That as the greateft things 
nemfuum, i? cannot difannul, fo the leafi things cannot efcape the provi* 
vftmfuml ^ ceofGo d. 

As Gods providence is -{ten in the confer vatian of all things 



Veut fmgula- nl their beings., fb in the direction of all things in their acli- 
rem rerun qua. ons -•, The enmity ofjofepb's Brethren,. is direHed by £od to 
rum cunq% pro. the promotion of Jofeph' s perfon ;> and therefore Jofeph 
^ChTfoft iaitn > Ge "* 5 °* 20 * Til at />rwi</e«ce was ^ordered by God i 
N7 7 ^r-" ^ e was f mt * nt0 &&yp by a barbarous fale, but God 
Junto eft,yZ brou g ht him int0 -^i'/ 7 ' b Y a gracious hand. The Jew/ in 
ante mundi their r#ge bring Chrilt unto, the Crofs, but God in his love^ 
corfitutionm, makes that the way to bring us to the. Crown j they Jhed^ 
r.onfuerit adei anx ] we arc rvafhed in the fame blood, Kiv. 1.5. Nebucbad- 
pr<fjaentia mzzar ni his fury marches asainft Jerufalem^ to revenge 
pr<*vifun, d ,. r ir . a J CJ . & , f jv 11 P 

deivotuntaie himiclt againlt a pcrhdious and rediiragous people, but he 

prtordinatum* executes G^/ <5fe/*g» to captivate a rebellious Nation,, 

Jer, 6. 22, ler. 10. 22. And therefore God calls that proud 

Prince his Servant^ Jer, 25. 9. Jer, 27. 6. He onely did the 

drudgeries of Divine difpleafure. Man may bring the Injiru* 

went, but God playeth what tunehc pleadth. 

1 , God over-rules the moil inconfidcrable and fmalleit things 

Gen. 39.18, to bring about the moft material and important erlcdrs. The 

JP> 20 - unridling of a dream promotes Jofeph to be tbefecondimxi 

Gen. 41. 14. inJEgypt. A lye throws Jofeph into prifon, and a dream 

brings him out. 

2 * God over-rules the molt contingent and cafual things to 

i Kings 22.24 bring about the molt certain and infallible events, 1 .Kings 

22. 24. It was Gods hand guided the ar.rov, to make good 

the prophefie of holy and faithful Micah. 

3.- God can over-rule the very fins of wicked men, for gra- 

Sanguis many- c \ om an d excellent events \ fo the perfcutim of the Church 

7™k(!J men of Chrift > is fox thc increa fi of the Kingdom of Chrift. As 
black lines beautifie the Picture, and.fetitoff the more : 
Wicked men bring Martyrs to. the flake, and the Jlakg be- 
comes a pulpit wherein the Gofpel is propagated. It is very 
obicrvable what the wife man takes notice of> Man in 
rov. 1 .9. j i]S owu neart i s f u n f contrivances, Frov. 16.9. feveral 

cxit!islnmanu things roule up and dovvnin his mind, but at lafl all .his 

kieji\Lingua . Waves 

The Vra&ical Sabbatarian, 


wayes are directed by God, they hit the mark at which God non evpttcard 
levels i ib that the heart cannot devife, nor the tongue {peak p°tefiJ7ne pro' 
any thins; which is not quUtd by God to fulril his purpofc. ™ dinu '* &\ 
The Prophet J/emwy aflerts, >r. 10. 23. //?** the way ^/ ^^.Zanch. 
??/j^ at not in himfelf, it u not in man who walkeih to direct 2 - K j neS( 5 
hisjteps. Every way of man is byaffed by the guidance of 
the Almighty, to arrive at that end which God hath deter- p rov . a:. 1. 
mined. Nothing is in our power ^zs Zanchy well obferves, hut Dewfleftitom- 
all our wayes, works and words depend wholly upon the pro- mum hominum 
vidence of God. Kings, of all perfons are the moji Arbitrary, vohmtates^w- 
yet their hearty which is the moft arbitrary part of Kings, is ™ r ? ; * ult% 
in Gods hand, and is turned and diipofed m the rivers of wa~ Q m ^ ia d ucun ^ 
ters, and run into what channel the Lord pleafeth. Princes turadjinm* 
themfelves are not Jo Jwayed by their volatile fancies, Grim- deo determi- 
perious lufts, but that all their counlels tend to, and all their PjgP™ fif**!* 
proceedings end in, what God hath deiigned •> the very fi^alllfiJ' 
traces and windings of all their roving progrefTes center and gforhm. Leid. 
are fixed in Gods determinate purpofc. Prof. 

Gods providence is feen in the deduction of all things to 3. 
their appointed ends, . Man whence breaks Gods Commands, Omnia dew 
hefullfills Gods Decrees, and whenhe runs counter to what p^ em pe ^ f ' T * 
God impofes, he keeps pace with what God determines. % a fJ^ S J r ^' 
That alwayes comes to paft, which God, who exercifeth an Boetbt . 
univerfal providence over the world, hath appointed to fall 
out and come to pa(L Thofe who crucified Chrift adfed a A6b 2. 23, .. 
great fin, yet they fulfill a certain, decree, for the Lamb was 
ilain before the foundation of the world, R.ev. 13. 8. The 
divine purpofc and determination, is tht cotter to which the 
lines of occurrences and affairs are drawn. There was a 
medley and mifceUaniom contrivance to bring Chrift to the 
Crofs i There was Judas his. treachery, the Pharifees en* 
mity,the^e^/ej- incoi>itancy v Pilars deiire to make himfelf 
popular, and the Souldiers cruelty ; but all thefe different 
interefts meet in the execution of Gods defigned purpofe, as 
fe/o- 1110ft excellently, Atis 2. 23. Him being delivered by 

the determinate counfel and fore -knowledge ofGod,ye have ta- A ^ s 2 

\^n v and ' 

Pharaoh, not onely burdens Gods people, but hardens his 

Exod. 2. 24,* 

\§n Y andby wkkgdhands have crucified and fain. And thus p VOf i* ' *f\ 


66 The Pra&ical Sabbatarian. 

i Dam. 6.(5. own heart, both which carry on Gods end which he had 
determined, (viz.) The delivery of the poor Jewcs, and 

Mat. 2. i$. tne drowning of Pharoah and his wretched JEgyptians. So 
Gods end and purpofe is atchieved in every undertaking. 

Hof. ii. i. Hcrod'm his rage enforces Jofeph to carry Chriit in his in- 

£Stef£ fancy into jEgypt > buc chrifts goin§ into ^^ did not fo 

venis funt, much decline Herods fury, as accomplifh a divine prophefie , 
guamv* fcAr- Ho f.Vi.i. Herod unwillingly fulfils what God wi/e/j had fore- 
crum interpre- told. The Gofpel is the fweeteji means of falvation,yet it is a 
tttfrjg* fl6 fcoc f avour of death unto death to the reprobate world.They fuck 
bill i\v.' Pjffxvb* of thefe flowers, becaufe they (hall dafh upon 
their defigned ruine : The Gofpel a/Zi/e (hall be a means to 
tiaunJuenUco- accomplifh their determined death. All things arrive at 
lumbm vegs- that end which God hath let them. Chrift himlelf is for the 
tat, fiarabaum mine of iinners which are appointed to mifery, for the joy- 
necat y ct ficut ousfalvation of Saints, who are determinedto glory : So the 
lumen foliocw fame fire gcs the Gold and con fumes the irubble. In a 
.dtbiles offen- word \ the workj of providence, 

ditjiccbrijlut Firft, Sometimes howftrange are they, and mifreriouily 
malii inruinam intricate, as in the cafe of Jofeph , through how many ma- 
ej},bor,umre- zef an d menders did that holy man pafs to his appointed 
ghriojam. principality. - .,- 

Theoph. Secondly, Sometimes how terrible are they, and tremen- 

z Cor. x. i©\ dous, as in the cafe of Pharoah •> his fatal and final deftru- 
% Cor. 4.3, 4. ciion being uftiered in by ten preceding Judgements. 

Thirdly, Sometimes how worthy and glorious are they, 
£ft.7« 3> 4- as in the cafe of Hejhr, who was advanced by unexpected 
lfa.44. 28. means to her fbveraignty , for the prefervation of the 
Ma. 45. 1. , Church from ruine. 

Fourthly, And fbmetimes how good and gracious, as in 
the cafe of Cyrus, who was raifedi>y God for the returne of 
Jjrael to their beloved Country and Home. 


The Tracheal Sabbatarian. \6y 



God is moft gracious in the tranfeendent w$rk^ 
of mans Redemption. 

Et us meditate likewife upon the great rvorl^ of our Re- - 
> demotion: This glorious work is the .Matter-piece of di- chrifaseftdei 
vine wifdom ^ The Angels defire to look into it, i Pet. i. 12. fjpiemia.tum 
but though they excell in wifdom^ yet they cannot, lee to the wtiAut, quia 
bottom of it ; there are Co many (mall threads of curious cftriy&<e- 
contriyance in it, that no eye of the creature can poflibly l'™^™'' 11 ** 
dilcern them. It is worth our notice, that Chrift who car- i n chri/Hcog- 
ries on this work, is not onely called the power of God, but nitionefahta- 
the wifdom of God, 1 Cor. 1. 24. to evidence the traces of wfipientiafh 
infinite contrivance which are in this bleiTed undertaking : tae fi- ^^ a 
And therefore how fhould we on the morning of a Sabbath 
contemplate on this rare defign of mans redemption by our p 
dear Jems, the holy Son of God ? How mould we ponder Gcn/a.'^ " 
it deeply, get lively and ftrorjg apprehenfions of it, that it 
might leave deep arrd lafting imprefllons upon our fouls > Let Eph. 1.4, 
us view over the feveral paflages and tranfadtions of this 
Non-fuchoE Gods works. 

Firjt, Let us view it in the plat *f or m, how glorioufly was 
this laid in the eternal purpofes of Gods love, Eph. 1.4. Yea, 
in the eternal promife paft between the Father and the Son, Eph. 3. 8. 
Tit. 1.2. O the everlaftingnefs, infinitenefs and unfearch- chYiftt* efl ag- 
ahlenefs of this love of God ! That the everbrfting God, the n ""™djmsab 
Majefty of Heaven and Earth fhould take care of us, before T^w",f 
the world was, that he mould buifie himielf, and his Son pYaordinatilL 
a^>out poor, worthlefsand wretched worms ; O let us adore £. Promffione 
this fir jt love, admire this free love of God and Chrift. defeminsmu- 

' Secondly, Let us fee in the next place the early difcovery, ^pJT^ 
and mining forth of this miftery in the very morningoC the ^ilfplnum 
w<?rld \ No fooner man was fallen, but a promife of Chrift qiuefUi: t%o- 
our Redeemer is reached forth unto him, Gen. 3. 15. And vtwwurnjfce- 
after many aqes God fends his blejfed Son out of his bofbme to rj ^ arm 4*/»< 
fulfill this promife, Gal. 4. 4. We could not come up to ^Z?m7 P ? 

Heaven <j S nw ficrj c ' 

/i 68 The Practical Sabbatarian 

_ ^ 

mentaliter.Spln Heaven to Chrift,and therefore he comes down upon Earth 
membrb jut* to us : O let us fee the King of glory ftooping, bowing the 
quibuf patten- heavens t0 come d own anc i d wc H in a dungeon, and lodge 
ehctw Tar. among priioners, and pitch his tent in the Rebels camp, 
' Let us think how the holy Angels wondered to fee the King 

Cceijto J J» of Heaven ftepping down from his throne to lit on his foot^ 

tnvocenttf )Uit • rr i 1 r *»'« 17. 

figwa occifio- wool,- j yea, putting oft the robes or a Prince, to put on the It** 

ti/vtgRi.Lyra. very of a.Servant, Phil. 2. 7, 8. and that after treafon had 
been itampt upon it •, nay, taking our nature after it had 
been in amies againft God ; not that Chrift took the fin of 
our nature upon him, Heb. 4. 15. but he took thejhameoi 
it, after it had been under a cloud, under a blot before God 
and Angels, nay, God did fo love the very nature of his 
Eled, that though for the prefent, he had them not all 
with him in heaven, yet hemuft have their picture in his 
Son to fee them in, and to love them in. O let us meditate 

Luk. 24. 32. much on this admirable ftrain of love, till it melt our hearty 

Ife « 2*3. anc * ma ^ e t ^ em ^ urn w i tmn us - 

* Thirdly, From the incarnation of our Saviour, we may 

^-22^ trace him through the fever a I pajf ages of his life to his death, 

' and paflion, and here with an eye of foith look upon him 

**• 2 * 2 4* whom we have pierced, and view that man offorrows, fuf- 

fering, bleeding, dying on that tree ofjhame and ignominy i 

there w T e may dwell upon the death of Chrift, till -it put life 

into our dead hearts, and then let us follow Chrift in our 

meditations from the Crofs to the Sepulcher, and by the 

way, ponder deeply of thefeverity of Divine Jtiftice, of the 

finfulnefs of fin, of the inexprefpble love of Chrift, and the 

1 Pet. i.i8,ip. ra re worth of fouls, which are not redeemed n>ith corruptible 

things as filver and gold, but with the precious blood of f ejus 

A&s 20.7. chrifi, as a lamb without blcmijb andjfot, 1 Pet. 1. 18, 19. 

And why did the primitive Saints facramentally fhew forth 

the Lords death on the Lords day, Ails 20. 7. but to fig- 

nirie to us , that to contemplate aud commemorate the 

death of Chrift, is zjpecial duty of that day ? But a little 

more diftin&ly tofupply our meditations on this glorious 


' ' Let 

The PraSiical Sabbatarian. i So 

Let us meditate on the -Author of our Redemption, he j, 

that carried it on from the rlrft to the laft > Let us con- Mat. 3. 17. 
template on our dear Redeemer : He is the Son of God, the Hag' 2. 7.* 
wonder of Angels, the defire of Nations, the joy of Saints : Ila - 2 P- **. 
All the prophefies of old were fulfilled in him, Luk^ 24. 27. P*°m ! fliones in 
All the/<w0&r/*of God are conveyed to us by him, Eph. 1. ^ n 9° c °n- 
4, 5, 6, 7. All the types of the Law were the madow of him, racejjknt*^ 
CoL 2. 17. Heb. 10. 1. Nay, all the promifes of the Gofpel eoj; in/>w 
are^e# and Amen in him, 2 Cor. 1. 20. Let us meditate on /«w. Alap. 
hisperfon, it is altogether lovely, C^f. 5. 16. Let us medi- 
tate on his natures. The Creatour and the Creature never 
met in any but in him i fuch a perfon, SwVV*©-, God- Joh. 4. ip a 
Man,never was, nor never will be in the world befides him. ^ ev# **• 3- 
Let us meditate on his ojjfce/} they are neceffary and glorious. H ^' 9 ' 28# 
Let us meditate oxi his behaviours > they are fpotlefs and/r#- j rim. 1.T5. 
ttiferouf. Let us meditate on his dty?g/u j they are aife&ionatc 

Let us meditate on the <?&jetf/ of redemption, (viz.) Gods 2. 
•£le& j a company of poor , helplefs, fuccourlefs iinners , j^ 2 
whom God out of -eternal pity hath defigned for himfelf to 
be ranfbmcd by the blood of his dearly beloved. Thefe re- 
deemed ones are fometimes called his people, Lul{. i-. 68. Peculiumhe- 
-{bmetimes his Ifrael, Lu\. 24. 21. fometimes his peculiar braid 
people. Jit. 2. 14. fometimes his treafure, as Hierom ob- *~\t)D peculi. 
ferves, his New people, as the>S>ri^c^tranflation renders it : Jf'p^" ', 
There are a few icattered up and down in the world, in all tiofiwesKt' 
places, in all times, and in all ages, whom God let his heart charosfignifi- 
upon from everlafting, and Chrift leaves heaven and is in- cat - Heron. 
carnate to purchase and redeem thefe fcattered ones, Aaron c . {£fiI^?T" 
was to have the twelve Tribes engraven on his breaf t-plate, ^ ' vn-vC 
and to bear them before God, when he was to go into the njJ % m ' 
holy place, Exo'd. 28. 2.9. Our dear Redeemer, whom Aaron hm. 
was onely to typifie, did bear the names of his Ifrael upon his Exod.28. 2p. 
heart, when he did jptcrificc himfelf to divine juftice, upon 
his jhamefull, but fruitful Crofs. 

Let us meditate on the price of our Redemption ', And here 3. 
(as the Apoftle (peaks) we.muft conceive, We are not Ke- iPec. i.i8,ip. 
deemed with corruptible things, as fiver and gold, but with { Cor. 6 20 

2 the 

C » 

1 70 the Practical Sabbatarian. 

Col. 1. 14. the precious blood of J ejus Chrifr \ Tears, not treafure * 
Agnofeohomo not filver, but jigb i j not full coffers, but emptied www were 
goon ^Kjr/j the ^rice of our redemption, E/>£. 1 . 7. All the mines in the 
]imt viilnerj, world could not have purchased the life of one foul \ for as 
^efifiUum the Pfalm ' ft fpeaketh, Pf. 49. 8. The redemption of the foul is 
deivulnersri. t Hevim \ Nothing but precious blood could redeem the pre- 
Bern. cious foul 5 our finfull wounds are onely healed by Chrift's 

w facred wound, we are cured by ftripes. Chrifts cbaftije- 

- 3 * *' meats are our peace. Our Olive leaf is dipt in blood, Chrift 
Ifa. ^3. p. tr °dthe wine-prep alone, and his garments were fprinkled 
Ifa. 63. 3. with blood, Ifa. 63. 3. There are four wayes by which the 
Rev. 5. p. redeemed perton attains his freedom : 

j. 1. When the Captive is freely manumitted, and let go 

without price or raniom: But this is not our cafe > for neither 
would Satan have ever difmiffed us from his thraldome of 
his own accord, and freely , nor yet our fin would leave us 
freely and Ipontaneoully, it ltuck ib clofe to us. 
2. When the Captive is freed by way of exchange : Nor is this 

Huorundum our con dition \ what bartery coljld we make with God to 
permutati- purchafe our freedom > Could the Eled be redeemed by 
one fieri potefl their own fweat or fervices, or by the faenficing of the pu- 
omnium eleftc- reft Creatures > This is no way proportionable to divine ju- 
G^vi^ii^ ft' lce which we have provoked > thefe means are too weak 
peccatum Ldm t0 ^le off our chains : Will the Lord be plea fed with thoufands 
utulla peirau- of Rams, faith the Prophet, or with ten thoufand rivers of 
tatione pur*- Qyl^ (which yet \i impoiiiblej) or Jh all I give my firft-born for 
ohcuiut crea- m y tranfgnjfion, of- the fruit of my body, for the fin of my foul? 
?a%wmlT Mlc - 6 - 7< OBfitfte in this Text Gf Scripture, here is orftr- 
dimipotejh ed all varieties of creature-contributions for mans redempti- 
Zanch. on > Here are inanimate creatures offered, ten thoufand rivers 

Mic. 6 7 °f°jl'-> here are irrational creatures made proffer of, thou- 
fands cf s\xm$^x\zy, here rational creatures are tender'd, the 
fruit of our bodys j nay further, here are the tmft beloved crea- 
tures frankly and pathetically prefented for an oblation, our 
1 firjl-born, the heirs both of our love and revenue > and yet 

al 1 this to no purpofe : All thefe great offers can contribute 
nothing to our releafe or redemption. Sin is not expiated 
but by blood, and not by the blood 'of a Ram, a Bullock, or a 


The PraSlical Sabbatarian. i y t 

<Goat, but by the blood of him who was God as well as Man;, A6b 20. 28. 

and therefore our Saviour expoliulates the cafe : What jh all 

a man give in exchange for bis foul? Suppofe he fhould pick Mat * J ^« 2 ^» 

up the excellenciesof the whole Univerfe,and iacrifice them 

for the fouls redemptions will they be accepted ? Surely 


When the Captive is refcued by force from his thraldom, 3. 
as Ifrael was from their JEgyptian Task-mailers , as by a *Vwk vari 
mighty hand, and a ftretched-out arm, as Lot was by the ^ff v6ca ' 
prowefs and valour of Abraham and his comp ny, Gen. 14. no /fe K Lf,,^ 
16. But this is not the way of cur Redemptio.. we are re- [rater nojhr 
icued not by killings but by ^yi#g, not by giving wounds,but primogenituf 
by re(?ew/i»g them. In^to^ 

When the Captive is bought »>i*/? przee : And this is our r^'^nzh. 
cafe, Empti, redempti fumus , We are bought, rve arc re- * 
bought, or redeemed, as the primitive Chriftians fung it out iCor.6. 20. 
ufually and triumphantly > but by what price are we g^wtofibi 
bought ? Not by furnijht mines, which are the rich linings PJf xio deft * nos 
of the earth, but by the large efufions of fpotlefs and ohry- f™ '$$£ 
jialline blood. ^ ^ _ gu/ne/^Ahp. 

Let us meditate on the flaveries from which we are redeem- 4. 
ed :There arc four Cardinal Miferies from which our blejfed 
Redeemer hath refcued us > 

From theflavery of Satan. Chrift in managing the work j. 
of our Redemption hath trod Satan, not onely under bis own Dtoincruce 
feet, but under our feet, Rev. 16. 20. By death he hath con- a ffxi Hitelli- 
queredhim who had the power of death, which is the DeviL S untur f hri ^ us 
Heb. 2. 14. It is true, even itill Satan tempts, but not tri- t fr u > a & tmm 
umphs over the Saints ^ his conflicts arc for the tryal of our pnf,Dtjbolu* 
grace, but not for the trampling upon our fouls j he may invifibiliterjn- 
raile a dull, but not give a mortal wound to the poor be- vituf^nperpe- 
liever, Luk. 22. 32. he may fift us, but not fink us, he may ^Zlul'JL- 
winnow us, but not win us ; Chriii hath redeemed us from JfcieiiChrijlum 
his deftruclive power : It is a rare fpeech of Origen \ There infummitate 
were two fanned to Chrijis Crofl, Chrijlvifibly, of his own ac- ***»% 9 ua f in 
cord, for a time •, the Devil invifibly, unwilling, and for ever j C ^ t T^f em 
therefore the eye of faith may behold Chrift at the top of the Djjfc/uCTin 
Crop, as fitting in a triumphant Chariot^ the Devil at the im$ parte truci 

Z 2 bottom 


The PraBical Sabbatarian, 

alligstumet bottom of it? bound? and trampled upon by the feet of Chrijk. 
^hnjhpedibuf Look U p 0n Satan as a serpent^ Gen. 3.1. Chrifts death took 
Oric Catm ' awav his fling, C as ^ ar as concerns believers.) Look upon 
Gen.' 3. 1. Satan as a Dragon? Rev. 20. 2. Chrifts death cut off his tail » 
Rev. 20. 2. and look upon Satan as a roaring Lfo« > Chrifts death dafh- 
iPet. 5. 8. ec j out his /ee//?, and made his /><*»> unferviceable. 

2 - Chrift hath redeemed us from the curfe of the Law i fo.the 

fidZilfum' Apoftle fully and elegantly, Col.. 2., 14. Blotting out the 
chirosrjphum handwriting of Ordinances that was againfr us? which was 
ejfe deletion, contrary to w? andtool^ it out of the way? nailing it to his 
fedfortaffb non Crofl. And Bifhop Davenant defcants moft fweetly upon 

*^*Wn* that Tcxt : The A P oftle ( faith he ^ P roceeds here in amo ^ 
wvafuborti ; pkafing gradation, and confults the caie of trembling cou- 
Addit igitur J- fciences ? for faith the Apoftle, the hand-writing was blot- 
pofioluf in fit- tedouti but, anfwers the doubting Chriftian, but new con- 
W *J^ tul " troverfies may arife j the Apoftle adds, but it is taken away> 
TqiddlTet but, replyes the .doubting Chnftian, but fome other may lie 
abfeonditum, et hid^and be brought to light hereafter > therefore faith the 
inpojhrumpro- Apoftle, T he hand-writing is nailed to Chrifts Crofs 9 it is 
ferripojjitiim- rmt anc l torn to pieces by the fame nails by which Chrift was 

Tofwell enci f krced and f*fi md t0 the Crp f s ' Indeed the Law is aiow Pi- 
affixwi dria" retlory^ but not Damnatory to the believer ; his rule? but 
cerattm, et in not his ruine ? his glafl to fee himfelf in, but not his roc^to 
fYujia 3bf s if- d a (h himfelf upon. The Apoftle avers, Gal. 3 . 13. that we 
Cum. Daven. are rcc jeemecLfrom the curfe of it. Tfie Law is our Copy? 

Gal'. 4. 7 but it: cannot ^ e our cur f e > we ma Y fteer .by its.purity? but 
dhrhmemen. believers cannot fall by its power? GrW. 4, 5. The Law is 
donas exemit our Teacher? but notour Jask^mafter ? we are. delivered 
ditopretio,etin ( xom fa tyrannical domination? though not. from the gui- 
^ndkavhli- dance ^dfacred induction of it \ we may be advifed? but 
bemttm.tM w.c, (viz.) believers, (hall never be endangered by it. . 

o a Chrift hath redeemed us from the power anddeftruUivenefrof 

Rom. 6. 2.1 2. fin : A believer may mourn over the fporv but he thall not 
chrftusmmid fail under the weight of fin. Sin may abide in? but not reign 
fait perciiflifi QVCr a § a jn{ ? it may be his grief? but not his condemnation? 

IZ^Ziatio) Kom ' 8 ' Xi Chnft hath redccmed us from the Maying? 
mmantivi- though not from the difturbing power of fin. He hath re- 
mt»,nasitiu<n deemed us from .all iniquity ? lit. 2. 14. He hath purchafed 

Ui/ncwiaF/, ** Cur 

Tfe Fra&ical Sabbatarian. r-73 

our forgivenefs, Eph. 1. 7. foin the (fol. 1. 14. L* »>W/ we qui Mi noftm 
have redemption through his bloud, even the forgivenefs of fins. V eccaXa i tln ^ 
Audit is obfervable, there are two Texts of Scripture, viz. ^Zmif™' 
Eph. 1. 7. and CoL 1. 14. which {peak the fame thing, in c \ atm mater ^. 
the fame words, which is unufual •, that by the mouth of amattulimut; 
two witneffes this great truth may be confirmed. Our par- ^ lv » 
dons are written in Chriiis bloud, 1 Job. 1. 7. And To mod l J^.fj. 
excellently the Apoftie Peter fpeaking of Chrift, faith, Who 1 Pet. 2. 2 v 
his own felf bare our fins in his own body on the tree. Now, c " Yi j' M SI' 1 '*- 
tiCbriJi bath born our fins, then they are taken from us, our mortis fJni- 
(buls mult not die for them, they are bis charge, and not our vit t etinfire- 
condemnation: So then, the Inditement of fin eannot reach cepit, uttollS- 
the believer, the guilt of fin cannot cafi him, the power of m * et a ' DolsY ^U 
fin cannot over-rule •, the Jpot of fin cannot Co unbeautifie T^^onem l "et 
him, as to render him repudiate in the fight of his beloved i p^n* perfolu- 
iin may bring the Saint to the bar of^confeience to be ar- tionem.RSv. 
raigned their, but never to the bar of God to be condemned i Joh. 29. 
there: Chrift hath fatisfied for the fins, of his people, and J er k 3i-34* 
divine jftftice will not require a double fatisfa&ion. The S 9 ' I 4 ' 
Apoftle faith, 1 J oh. 1.9. If vpe confefs. our fins , much more K2J.AA.22 
if Cbrifi die for them , Godisjuft. to forgive our fins. ijoh.i.p.' 

Chrift hath redeemed us from the kjllingpower of death -> 4. 
The Saints death is his alter ation, nothis^ execution > \us Job 14. 14, -, 
change, but not his curfe : His priviledge, and not his penal- Phil. 1.23. 
ty. Our death by the death of Chrift, is become a defireable Morsnonefl 
thing \ the bittemefsot Chrifts death hath put a fweetnefs i nt ^itm y fs^ . 
and lovelinefs upon ours. When the Saints die, they only mr ™ tw * 
go to their Fathers houfe •, Death fees them fafe home, it J oh - I4 2 - 
unites the body to the Earth their Mother, and the foul to T ^ u ^ eH 
the Lord their father j who in the Refurreclion will con- reverf/onisT* 
joyn thefe dtjfa'er'dpkccs of Man, and glorify them both for et Yegrejfionk- 
ever. Tertullian calls the time of dying, the time of return ad Dean. 
to God, after the years of ab fence here below. Cyprian calls Tertu ^ 
death the time of a Saints affumpt ion and conveyance to his Auguflinus/s 
Kingdom. And it is recorded, when the fame holy Martyr \ x ^'J t ij mm 
heard of a fentence ^f death paitcd upon him by the Empe- g»f im :verfa 
rour Valerian, he anfwered , I than^Godwho is pleafed a&mortu pa- 
to loo fen the chains of my body, that at lafi 1 may truly be at fentiam, et ai -* 

. - Ubmy cmnman ' 

i 74 The Practical Sabbatarian. 

helami*, qudm liberty. Chrifts death indeed hzthfrveetned'and perfumed 
timem*, etfe- ouv $^ the fpices which were thrown into Chrifts grave, are 
tpfum crucian- now taken up and thrown into ours. Life to a believer is 
US " but an unkind Wall, which parteth the Saint from his Be-*o. l° ve d 5 death throwes down this Wall, and brings him in- 
to the fame Heaven with Jefus Chrift. Death convey'd La- 
Luc.1tf.23. zarus from the comfort lej's gate of the rich man, to the re- 
Heb.9.27. frejhing bofom oibkffed, bicaufe believing Abraham : Chrift 
hath redeemed us from the ft ing, though not from theftroal^ 
1 TheLija, of death i from its hurt, though not from its bold. A Saint 
i<5. now dies in Cbrift •, and though he dh in his bed, yet he 

fleets in Jeftts •, Death is only his ceafing to be any longer in 
a valley of tears, and a wildernefs offnares* 
The Ami- But a little farther to dilate on this point. 

•£ur« refplen- j n t he great rvor\ofour Redemption, all the Divine At- 
dent * n ^ tributes manifeft themfelves in their great eft fmftre and fplen- 
dcmptiou. e " dor > * n tn ^ s beautiful Orb they mine- the brighteft. 

I# " The Juftice of Godj that if the finner did not die, the Son 

>£„ . , s muft : One mufi die : if the finner be not caft into hell, the 
weft. Vem Saviour muft go out of his Fathers boiom. Here was infinite 
voMtetejM juftice, here juftice had a Selah put upon it. That Text of 
bentpladto Scripture is moft remarkable, in If a. 53. 10. It pleafed the 
profettw eft , father to bruife him, he hath put him to grief, &c. God took 
l&mM^ a delight in bruifing his own Son, becaufe in thofe bruife s 
filiumfu^n jvfti™ rid triumphant. Innocency muft bleed, that the finner 
cvmt\$itoo> may efcape, and that juftice may be difplayed. Lycurgm 
nibus contude- once made a Law, that Adultery mould be punifhed with 
rihifafam the lo ^' ^ koth the eyes j his own Son being found guilty , 
tfjtjexfti- tiiat j u ft ice might not be waved, he puts out one of his 
ruaremus itiud Sons eyes, and one of his own =, So the wages of fin is death, 
accidijfi, vel Rom. 6. 23. That Law is unalterable ■■> now fin is commit- 
r>oUnte J ie °' vel ted, thereis an accurfed thing in the Camp, lojh.j. n. 
o^ojej^avte. ^fe^ ^ e fi pner orthe^aviOQl muft die, If the Principal 
cannot pay the Debt, the Jurety muft. Divine Juftice is (b 
HH>7 xll inexorable, that the finner eicaping, the Cup of Divine 
wrath muft be put into the hand of an only Son. Thus ju- 
ftice is eminent 111 the work ol NimsRedemptiex. 


The Practical Sabbatarian. 175 

The fait bf nine fs of God. God from eternity made a 2. 
compact with his Son , the Copy of which is laid up in that Adfucctfum 
TeXt, Ifa. 53. 10, 11. And one iota of this agreement mult mortn deiquod 
not pafs away. The fubftance of this compact is comprifed attins t* Re8<> 
in this main Article , IfCbri(l will make his foul an offer- Z^TfZ] 
ingfor fin, he jhall fee the travel of his foul, and be fatisjied : Yar\di%erb» U ' 
If Chrifl will die, his Spoufe, his Church (hall live-, bis quibusomni 
Crofs ihall make way for their Crown. Now in the fulnefs ™odafruiuo 
of time,.GW. 4. 4. Chrilt attempts and accomplijheth this ZZ^C^'f 
llupendous undertaking, he becomes incarnate, and dies w fitatw luic- 
for his people, and Co his people live by his death •, the Fa- cipituyprofceU- 
ther altogether comporting with this glorious agreement, detubete 
and not only gives his Son to redeem linhers, lob. 3.16. but fi n 8<*rm am- 
likewifes gives redeemedfinners to his Son, lob. 17. 4, 5, 6. chnihsad 
And thus Divine fait bfu I nefs g\orioufly breaks forth in the maun [ u * ten- 
blefted work of our Redemption. Every Article is made good, pus efuriebat, 
and Chrifl meets withno dif appointment ■•> not a foul mifcar- g^ndickama- 
ries, for which he laid down a price and a ranfom. '* fJ* u > ^' 

The Love of God did moft tranfcendently appear in the °* *' 

work of Mans Redemption. There was rich love on the Fa- 
thers part, lob. 3. 16. Unfpeakable bowels did the Father 
exprefs to part with a Son, a holy Son, the Son of the bo- 
fom, the Son from Eternity^ the very Characler of his Fa- 
ther, Heb. 1. 3. An only Son, a begotten Son, Pfal.2. 7. to die Gen. 22, 12-. 
for finners. Theugb Ifaac was on the Altar, yet he was re- 
fitted, but our dear Jefus was on the Crofs, and he muff Kon ^ 
dies Chrifl begs his life of the Father, Mat. 26. 39. But j;™ a G t *chrtfus\, 
the Father will not hear. Great love was maniiefkd in the fedifcipulos 
Son too : He takes upon him the rags of our flefh, and they fas dilexffi, 
are farther torn by forrows and aifli&ions, and atlaft dipt fS ddiie ^ iontf 
inbloud. How Chrifl gloffes upon his own love, Job. 15. ^eT^aZTal 
13. and fhewethus that death was the moft fincere tefti- quodfummo 
mony, and the moft fuperlative Character of entire love & amorugradueos: 
his wounds drop* more love thanbloud, his arms jpre/id iile zerit. Qbv 
upon the Crofs were ftretched out for amicable and chm inimUi 
amiable embraces : There was a threefold Infcription upon effemus 9 recon± 
the Crofs of Chrift, I will only a little invert it, let it be ^^SL 
this > The rvifdom of the Father^ the love of the Son,, and the ne mfi;iif^er; 

Salva* Cbrijiussnortik- 

tj6 The Pra&ical Sabbatarian 

us ejlpramb Salvation of Ji niters. Chrifts heart was full of love, Job. 10. 
t*h etjtnon- x ^. He lays down his life, it is not forced from him, lob. i o. 
imrMbusM i8 * hedepofits it, as the fawn of his affedion : Cbriji dies 
n)am for bis friends,- faith Bernard, happily not yet loving him, yet 
amatit* Bern, already beloved by him. 

The mercy of God did moft illuftrioufly mine in the glo-^ 
Kom.5.8. rious work of Mans Redemption. The Apoftle Rom. 5.10. 
allures us that Chrift died to reconcile enemies to his Father^ 
^jrittocfuS anc * W ^ at W0U ^ nave ^ een t'be-iffut of enemies ? how bitter their portion > how full of wrath their Cup? how fure 
r.cb»in\u(l», their daughter I Lz/i^ 19. 27. But Chrift comes to die fox 
*t vulefaQori- us in this low and loft condition, Ezek* 16.6. when we 
^.P s i ca ~ were ready to receive the reward of enemies, when we were 
: wf'w~ falling by the hand of Juftice as (b many enemies : How 
hit-, Ckrijha fweet and feafbnable was this pity and companion ? we had 
ergohngeom- all the Characters ofmiiery upon,us, which are faftned up- 
ism omnium on the Church ofLaodicea, Rev. 3. 17. we were blind, mi- 
SJSLw ferable > P° or and naked > both helplefs and hopelefs > then 
# tran)ten<fi't. Chrift redeemed this dying Captive crew by the ranfbrh of Rom. his bloud, and as the price of his death. Our Meffiah muft 
Ezek.16.0". <lie for us, when nothing elfe can help us j and his wounds 
-mult bleedtoftancb ours i his bloud muft be our balfam, his 
■Corrofives our Cordials, hisfrejh wounds muft cure our fe- 
Jiredonts. Heart-breaking pity and mercy brings our be- 
loved to the ilaughter, when mankind was ready to drop 
Gen. 42.25. into the flames. Alapide obferves, There was more charity 
^en.44.1. and pity in one Cbriji dyingforfinners, then there can be bow- 
els in a! I mankind* Jofcph in pity prefer ves his Family from 
famine, Chrift in fofter bowels prele.rves his people from 
5. The wifdem of God was greatly feen in the work of mans 

£ph.3.9,iQ. Redemptions in this work there was apparent mfcWwa©- *»- 
?**, the manifold wifdom of God, as the Apoftle (peaks 5 all 
XJmnestil* the cmbroydery and artifices of rare contrivance and wif- 
nulta -vana, ^ cm% Zancby obferves, that many feeming contrarieties and, 
* ter S ff?*t7o- contradictions were reconciled in the Redemption of man- 
fi«,fui6uiu- -kind: Jew and Gentile difTevercd in Name, Nature, and 
/* ejlteusin Priviledgeare copulated in the fame Gofpel, wkh the joyful 
.rcdimend* e- ue T vs 

The PraStical Sabbatarian. \yy 

news of our Redemption by Chrift, God and Man at an in- UUh&chri- 

rinite diftance united inthejameperjm of Chrift., who is our fl° con j^s en - 

bleifed Redeemer \ Juftice and Mercy in a mutual antipathy „";.° mnes L h * 

-one to the other,meet and kits each other in thejame worl^ terno ^R nita , 

of our Redemption. What an efflux ofwifdom was this, that fuerunt indi. 

the Son of God mould die to free the Sons of men, that vino an/tlio, 

fo the Sons of men thonld become the Sons of God; what ^ dm J r fj; 

rare contrivance of divine wifdom ! That juftice mould be m ^^L 

executed, and yet mercy no way impaired,- that juftice f U ip atcmam 

fhould over- take thefurety, but mercy mould be difplayed toeifiplmiti. 

to the finner -, that our pardons (honld be written in ano- *«^Zdhcn.*i 

thers blond , our favours mould lie in another s fmiles , our ?'\ 

perfbns clothed with another s robe offpotlefs righteoufnefs, ^q' 1 ^' 14 ' 

that our Prayers fhould be heard upon the account of ano - He y_* ' ' 

ther s interceflion, Heb. 7.25. That our fouls mould be ^ev.i.5*. 

cleanfed in the bath of another s bleeding, Rev. 1.5. All chriftufiam 

thefe methods of interwoven wifdom may be both our wonder vivit nan ftbi, 

and meditation. (Thrift is the wifdom of his Father, 1 Cor.i. fed nobis no- 

24. not only as he was bis Son and his Character, but as he ^ ram cau f am 
ai) r /r ' -n j eg ens in con- 

was our All-Jitfficient Redeemer. > ^ ^ 

The power of God did eminently appear in the work of 5. 

our Redemption. Love brought Chrift to the grave, butpow- ^^ 

er brought him out of the grave*, Juftice laid the weight of 

fin upon Chrift, but power fuftained him under that burden, $-l b h ■ q 

which would have crufhed men and Angels into nothing. It <& res p j}u- J 

was nothing but Almighty p owes -which fupported Chrift, bt,deipfa 

and carry ed him effe&ually and'glorioufly through the work ckrifti divini- 

of mans Redemption, which muft neceflarily be exerted to ) a } ^ nt y%^ e 

fuftain Chrift under thofe erlufionsand chataradts of divine ( dterrmm 

wrath which were poured out upon him, and to raife him kiljpiritumj 

from that grave where he lay breathlefs for an appointed W* mft <etev- 

time. What but omnipotency could break the bonds { mm f ra 8 mi - 

death,and petarre the Sepulchre to make way for the Refur- Mrifti^iBi- 

reel ion of a glorious Redeemer ? ma qfrirojktj 

riapYo mundipsccatk, atem*q\ jufliti* merit oriaejjt nonpotufffbt. Pat. 

A a CHAP. 


'the Practical Sabbatarian. 


God exceedingly to bepraifed in his wcrkj; of 
Grace and Glory. 

4. T Et us meditate on the morning of Gods holy day, upon 
Rom.8.28. JLjthe worlds of grace : Now divine grace may be taken in a 
Rom. 9. 11. double (enfe : 

Eph.1.1 1. Firfl, Either for grace the c auf e,which is nothing but the 

P ' 3» »• favour and good- will of the Lord , his rich grace and merr 
cy folded up in purpofes of eternal love, and therefore the 
GrMiaaba- Apoftle, 2 Tiw. 1.0. joyns Gods purpofe and his grace to-: 
terno detam gether, to evidence, his gracious purpofes of favour which 
Be'XprJde- h e had from eternity "towards his dear Saints. Thefe me- 
flinmone, et thods of grace are various and admirable : The reje&ion of 
hac donandi the Jews, and the calling in of the Gentiles*, the different di- 
wluntat abfi- Jpenjations uled in the Church before the Law, under the 

vuafibtll Law ' and in the time °f tbe Go # el > thefe are the produces 
%W *~- a P f q 0c j 5 eternal grace and favour. That God lhould fubdue 

j e ° r2 2 2 ' finners to himfelf, hedge up their way with thorns, lay 
T- d ' e s in ^ um ^ u 'ng blocks before them in their ii.uful carier, that he 
crifiriam, un- ftould take ihiners in their moneth^ni difpoie of unthought 
dsfe nequejnt of circumftances and palTages of providence, for the turn T 
explicare.Kw. jng of tranfgr-eiibrs into the way which leads to everlafting 
Epb 1.7. life ' a ^ tneic things fpeak the eternal grace and favour of 

But Secondly,. Divine grace may be taken for grace the 
effect, for the graces ofGodsJpirit, which in eternal love, 
and grace, and favour, he plants in the foul j and this rvorj^ 
of grace merits ourfweet.eji meditation. And here we muit 

On the power fulnefs of the work of grace.Grace is an ir*> 
r • h * refiftible principle, a torrent which bears down all beforeiit, 
buhmtriTds- Man *ff* k was/>re;«^c^againftthe imprefpons of grace by 
mat. 1. Gra- fcandalous and prodigious fins, he was a pattern of impiety, 
tuitum attum 2 Cbron. 33. 5, 6, J. Miry Magdalen was fortifyed againit 
di%in*volun- thote f acred impre (Rons by Devils Luk. 8. 2. Fanl was 
:«» accepts ■*--*■-.--*«. * J garrifond 

The Tragical Sabbatarian. I yp 

garrifond againft thofe divine iUapfes of grace by an obfti- tu hominemin 

nate antipathy to the Gofpel,and the profeffion of it \ he bar- cfyr lfl°y & . 

baroufly perfecuted the Church of Chrift,^/ 9- 2. And Pe- P £Znondo' 

ter turns his back upon grace by denying Chrift the fountain nam»,2Eph. 

of it. But yet neither Prophanenefs, Impurity, Rage, Apo- p. 3. Roro. 

ftacy, or the Devils themfelves can withftand the power- 2 4- We amor 

ful influences of grace : But God by his grace humbles Ma- & 2luUM e ft 
J nr . ' 1 ^1 i ■ i_ • 1 • I prtmum d?num, 

naffab, 2 Cbm/. 33. 12. brings him upon his knees to im- /„ quo omnia 

portune forgiveneis : Melts Mary Magdalen into tears, alia dona dan. 

Luke 7. 44. and (he bedews thofe cheeks with her moans, tur ; Hancgra- 

which (he had Co much proftituted to her lulls 5 the m/ $*- ^ <*&*[<*"• 

rit muft give way to the g<?^ #*>/>, to carry on his good xocat?Secun- 

work on her foul. Nay grace fof tens Paul into fabmiflion ddfub gratis 

and indifputable compliance, Acts 9. 4, 5. And Peter by a vocabub com- 

look of grace, Luk^e 22. 61,62. turns to Chrift by la- pMto'Apqft. 

mentation, whom. he had dishonoured by defertion. By. aTadont™* 

grace God breaks the hard heart, Ezel{. 36. 26.fupplks the dem infwidit* 

ftubborn will, Ezek^. 36. 27. brings down the lofty fpirit, ad animm 

2 C^r^.32.26.writes his Law in the inward man, Jer. 31. f^ficandam. 

33. and raifeth a ftately fabrick of bolinefs out of the very lt^^l 

rubbijh of nature, E2e4.11.19. £2^18.31. and Co the atq-'omnes vir. 

Convert becomes a new and lovely creature, zCor.f. 17. twes, et omni.t 

Indeed a vpor\of grace may be reproached, but it cannot be donafalutaha 

refifted-i we may purfue holinefs with/cor^, but we cannot fi} nt 8 ra!i *, 

withftand its work and operation by force, or the moft re- [Jancerjfrm 

folved might. The fpirit which work$th grace m the foul, inhanmlm 

plucks down Satansjrr<;#g holds, plucks up rooted corrupti- P^^filum 

ons which have been long fetled and riveted in the heart j a ^( ( ! umPon ' 

plants holy qualifications and habits in the Saint, creates ^er^VcltZ 

holy tendencies and inclinations > and the Regenerate perfon tan^w, m/^ 

becomes pa five, and fweetly yields to the force and/w»vr of <# huj™ fins 

this blefled work i Chrift throws bis chain over him, and fcf atUYi go 

he /wi/ej- himfelf into a voluntary and pleafing Capti- "^ ^,tf 

t i n 1 1 • Grjti'3 denotat 

actuate auxiuum dei, quo renati poft acceptam babitualem gvatiam wroborantur, ad exercenda 
bona opera, et ad perfeverandum in fide, et pieiate, nam homini per gratiam renovaio , etfanElih. 
cato\ necrjfarium eft quotidianum dei adjutorium ad fingubs aftw, et necejfma eft honim om. 
muvieonnexh, Daven. 

A a 2 vity. 

i8o The Practical Sabbatarian. 

vity, 2 Cor. 10. 4, 5. The wori^of grace is often compared 

to a new birth, Job. 3.5. Now when the throws and pangs 

come upon the woman with child, (he cannot witb-hold her 

I flue, but freely and with joy {he brings forth the Man- 

childinto the world, Job. 16. 21. And fo when the ftirit 

of grace carries on the new-birth, the loynes of the Convert 

cannot with-hold,but with joy a Saint is born into the world* 

Grace like a fun-beam pierces powerfully, though fweetly, 

and is alw ayes proffer out, though fbmetimes (irange in itsde- 


2. Let us meditate on the Arbitrarinefsofthe work of grace. 

Spirits fan- Indeed grace like Chrifl, is a moil /fee gift, it knows no en- 

Uua nonfecun- tail, nor admits of any claim ; It is not in the power of a 

dum iignita- fj iy p at her to tranfmit his fpiritual worth, though he may 

rita e *fed'uos inveigh his temporal wealth to his beloved -Child. The 

st qmndo vult , wind blowcth where it liikth, Job. 3. &. And th& wind is 

watiff fait af the fpirit of grace-,as AugujUm well obferves, and the words 

fiitibn afpirat, of th^ Text make it plain. The/>m/e/?of this glorious wor\ 

dividens dona fg race ^ w hich God works upon the hearts of his people, 

fimvuluGzt. ma y be fully and amply difcerned 

' Io In the nature of Eietfion, which is a voluntary choofing 

1 Cor. 12, 4, of fo me out of many i now vocation and fantlification arc 

iPtt. 1 2. onely the fruits of Election, as molt evidently the Apoflle, 

1 Pet. 5. 13, fip}^ j # ^ fi e b at; fo c bofen us to be holy. We are holy, becaufe 

iPefJt we are chofen. And lb, Alls 13. 48. As many as were or - 

^cv.'n. 14. dained to eternal life, believed. We believe, becaufe we are 

Worn. 11. 5. ordained to eternal life. Nothing is more arbitrary then ek- 

Aoin. 9 if. Cc\ox\,frce choyce, God will have mercy on whom he will have 

J». 3 *4* mercy, as the Apoftle fpeaks. Here it is true, one is taken and 

another left, as our Saviour fpeaks in another cafei There 

is two of a Tribe, and one of a Family, as the Prophet fpeaks^ 

v 'It may be "one in a Pew is converted by a Sermon,others in 

fides ehno^um t h e fame Seat not in the kail wrought upon \ as the fame 

tiqnfikseh- g ripens fo me fruits, and rots others. Nothing then is 

fhmtant Ay. more tree then election, which is the fpnng and fountain of 

mini<mt. grace and fari&itication. Faith is called the faith of the 

rit, 1. v. elect, lit. 1. 1. Paul was converted after an unufual and 

ftrange manner, becaufe he was a chofen vefkl, Ails 9. 15^ 



The Yra&ical Sabbatarian. 1 8 1 

There are but fen? chofen, as our Saviour faith, Mat. 20. 16. 
and therefore but fen? Saints hi the world. 

That which fpeaks the rvorkof grace arbitrary, is the/ree- 2. 
age>u:y of God, in fan^if cation of the means of grace. The Cor - 
Gofpel of Ghrill is a favour o//i/e unto fome, unto others: a , , J g ' " 
favour of death. The Word, it melts and mollifies fome, o- A ~ ' 1 
thers it leaves to hardnefs and incrufhtion. When Chrift * SI5 "* ; *° 
preach't, fome /e^z/e him, but his Difciplcs adher'd the c/o- 
/er to him. When the Apoftles preached, fome believed, 0- 
thers perfecute both the Doctrine and the Preacher. The 
Ordinances of Chrift are marrow and fatnefs to Vavid,PfaL *£?** . 
63. 5. more then necettary food io job, fob 2^. 12. But to chnfti t efl odor 
others they have no taft, no fweetnefs, no power, no reach monk incredu- 
to arfed the heart. When Paul and Barnabas preached at lk t etceditin 
Iconium, their Do&rine onely ftirs up rage andpaffion, Acts ejYum wtium* 
14. 2. Like a high wind which turns the waves of the Sea VLiOi??i»™ 
into froth. The preaching of the word is a c^re to fome,and tem tamummo- 
a c#r/e to others \ to fome it ft rengthens f^eir gr^ce, to o- dd confiderant , 
thers it amplifies their guilt •, Come fa II before it, as the word ^ endmibus 
offalvation, Alls 16. 29. others re/efl it, and fodafh upon *J L^tf^ 
eternal perdition. The word indeed is a light to fome, and t J m gx ^ ac 
to others onely a Humbling blocK, as God is pleafed topaft mone ample- 
by, or worthy his holy fpirit. Ordinances they are attend- Bunmr. 
edby man, but fanaified by God. The Word works unna- Eph. 4. i<5 
tnrally upon the Jews, ^frr 7. 54. pleafingly upon Herod % J°h*5* *£• 
Ma;\6. 20. moft powerfully upon Ljfc&*, ^ff/ 16. 14. fully p'^ 1 ^ I " 
and effeclually upon Pc*tf/, ^c7/ 9. 5. And thus the Gofpel, P ' 3 ° 7 '" 
which is onely mi inftmment in Gods hand, works varioufly 
and differently, according to the pleafure and free agency of 
his will. 

That the work of grace is arbitrary, is evidenced in tlje ^ 
impoffibility of humane merit. We cannot prepare our felves Njtwai com- - 
for the entertainment oftbif n>o;\ of the holy fpirit \ there ptaefl, et lex 
is no meritum ex condigno, or meritum ex congruo, as the Fa- worbum often- 
pifts fondly imagine, and our Trot eft ant Divines have fully dtt > nor1 fo™t 
evinced. When God firft begins his work of grace upon r j tum „ e r cio ~ 
the foul, he finds nothing but mines and rubbim, no re- quod excogits- . 
mains of beauty. The fpirit of God meets with a great jtis, qwimuU;- 


1 8 2 The PraStical Sabbatarian, 

turn adfalutm deal of enmity, Rom. 8. 7. and boylkrous oppofition,much 
promerendm wrigling and reluctancy of the flefli i All the powers of man 
vafeat. Whit. afe U p m arms a g a j n ft. trhis b I effect wor}^ : It is therefore on- 
§foi digtiitjte jy Q d s f ree an & eternal love which prompts him to carry on 
dkTuniiun-' tn * s powerful work. .One obferving that of the ApoiHe , 
rur, tnultdfunt Our carnal mind is enmity againft God, Rom. 8. 7. By car" 
\er<e pieiatit nal mind, faith he, is not to be under jl 00 d fenfuality , the dregs , 
jhdio/wres , t f je [ ees ^ an6 [ t fo c whites of nature, but our natural wifdom, our 
quam qui ajer- ^^ re jj ncc lpart, nature in its beft condition, even Lady reafon 
riivirtute de~ lt fetf unfan&ified'' i and therefore the work^ of grace mull 
pendent. needs be arbitrary -, there is nothing to allure it, nothing to 

Wort. Epif. engage God to erfeft it : wrinkles will not ftir up love. The 
^ U m* 10 ' C ° n w man ^ tn ' ¥ rov ' 16. 1. The preparations of the heart are 
6* of the Lord \ Obferve, preparations in the plural number, to 
' j/ u mew us, that every little wheel in the work of grace is mo- 
Jm^maxfmi' vcc ^ anc * turns by power from God \ every* good tendency. , 
beam a deo every regular propenfion, every breatbingziid anhelation af- 
pendetj et do- ter good, is implanted in us by God, who is liberrimum agens, 
Ktur dei smicii as the fchool-men (peak , moll free and arbitrary in all his 
rperks and diipenlations. 
a This further is demonftrated by the ineffettualnefs of all 

' mans attempts, to arrive at a ft ate of grace andholinejl. There 
vluTubeYUr- are man V tmn g s hid fair for this holy work, but they all 
bitrii, interior bring onely to the birth, they cannot bring forth the leaf! 
volenti, exte- femblance of it , all turn into a timpanyzt laft : Good Edu- 
vior cwwntk^et catlon ^ h ly patterns, fweet Ordinances, precious Sabbaths, 
SffiS-^*^ fomething to an outward reftraint 

fe*etnis,etgYa- from evil i but they beget not the Saint, without the ad- 
■'ti* operant*, mirable work of divine grace. The holy fpirit muft over- 
Calv. Jhadow the foul, and fo beget Chrift in it. That holy thing, 

the new birth, is the product of the Eternal and Almighty 
Rem. p.16. fp^it ; we cannot afcribe the New creature to any thing in 
man, for creature implies a work of creation, which oncly 
N is to be attributed to an infinite power : Thus molt evi- 
dently the Apoftle, Rom. 9. 16. It is not of him who wills, 
nor of him who runs, but of God who /health mercy. Mans 
faireji colours are but fdint > they may counterfeit, but are 
not true beauty. 


The Practical Sabbatarian: i 8 3 

Let us meditate on the morning of a Sabbath, on thefecrefie 3. 
of the wor\ of grace. It is afweet, but ajpiritual work > in- VnafnBmm 
deed it is admirable, but moil frequently indifcemable i this abjcomlita eft , 
k/fjfe^ »wr^ is like a river «Wer ground, like a ftar behind a P^fi^t a 
cloud, the world cannot fee it \ they-look upon the Saints, ^J^f^ N 
as the onely troublcrs of IfraeL Holy, P<z^/ was called a/t> ^« converfa 
ditiom fellow, -^5/ 24. 5. The Apoitles were called intern- tionefi abfiu. 
perate, men filled with new wine, Avis 2, 13. Nay, Chrifl *»«*# ^«- 
himfelf was called Beelzebub, and a friend of publicans and , An&l m. 
imners, though he had.the fpirit *We meajure, John 3. 34. ^ ^W 
The world underitands not the Saints Shibboleth. Nay, or- j* 10 ' 
ten the &*to ^i/w/e// is at a'lofs, whether this work be ^MdtdZii 
wrought in him or no : He often wants the lively and vi- Jfirituale ink- 
vidknfe of the fpirit of God, he many times is fo clouded Hit dei. Dav, 
with afflictions , battered with temptations, difturbed Heb.H.37,38. 
with the hurries of the world, dazled with ienfual flatte- Col. 3. 3. 
ries, and benighted with delertion, that he can fear xe fee any 
day light of grace, by the leaft cranny of obfervation, or ex- 
perience. How doth David cry out, that the fpirit had ta- Gum fentinm 
ken wing, and was upon the flight fromi'iim, Pfal. 51. n. fonSHnfchanc 
The Apoftle faith, Col. 2.3. Our life is hidwith Chrift, both ?*<*/&'*?*- 
m, point otjecyrity, and in point ot J ecrefie \ with Chrilt, as agnefcum val- 
in the firing-, with Chrift, as in the root and principle, and di infirmam, 
the root we know is under ground, and no eye of the paiTen- lanquidam, et 
ger obferves it, with the feveral threads of it. Let one ^fiuratam pro- 
thing more come within our view i This wcrk^of grace is of- ^^puTnam* 
ten under a masl^y and faces are noi dijeovered under a rebeUionem 
mask > there is a continual combat between the fle/h and the r aw*. Daven, 
(pirit, and the poor. Saint (rands as a J} eclat our, he waits,and 
cannot tell which of the two combatants will go away with G '& 5. 17. 
flying colours. 

Let us meditate on the beailtifullncfs. of the worj^of Grace.. 4. 
The Scripture beft depaints this lovely work. Sometimes it xova creams 
is called Regeneration, Job. 3. 5. Sometimes it is called a fpiriiualu effe~ 
new Creation, Gah 6, 15. With what flourifh and glory did Q^nwamgra. 
the world look when God did firji create it, and it fir ft put ?j* ™W°'- 
on its comly dreis and attire j how p leaf ant was the Earth- cepsmnovitats 
inits firji fpring? Sometimes the work' of grace is called vita mbuler, 


r i§4 

The PraSiical Sabbatarian 

C3en. i. 31. Gods workpzanjhip, Epb. 2. 10. and this work muft be good* 

"1KQ 3V3 becauie it is fc*. Ail things he made were very good, Gen> 

1 . 3 1. Nay, fometimes this work is called our coming to our 

felves, Lufy 15. 17. And when /fc^mc^perlonsare reduced 

to their wits, what a comly and a lovely fight is it ? Indeed . 

bolineft is an attribute of God, it is the lovelinef of Angels, 

Pfal. i<5. 3. j t j s t f ie y eaut y of Saints*, this makes them excellent ,• P/<z/. 16. - 

Ptov 17.2"'. 3* na Y> W(?r£> exce ^ ent tncn tneir neighbours^ Prov. 12. 26. 

Ezek.16. 7. The habits of gnzce are excellent ornaments, Ezek^ 16. 7. 

Phil. 1. 10. The wayes of grace axe excellent wayes, Phil. i. 10. The 
work of grace it fheds light into the underfhnding, makes it 
day there b the beginnings of gnzce are.^j &r^ in the foul. 
vCol. 3. 1,2. Qrace it (hapes the s?i£, and brings <at into form, it iubli- 
mates the affeilions, and raifes them from the dung-hill, 
and makes them, as it was laid of the Bereans, Alls 17. 1 1. 
more noble j it foftens the heart, and makes it pliable to the 
tenders of the Goipel \ it cleanfes the confeience from its 

fCor,i$,58,$p filth and naftinefs, Alls 15.9. it compofesthe converfation\ 
it adorns the life^nd befpangles it with good works, thofe 
htautiful iffues of a work of grace. 
<. Let us meditate on the benefcialnefs of the worl^ of grace, 

grace is glory initiated, the dawning of future glory, and 
glory is the noon-tide of grace. There is a connexion be- 
tween grace and glory, Pfal. 84. 11. They are clafped toge- 
ther by an eternal decree. Gods everlafting purpole of love 

•Deis&cAit no- hath efpoujed grace to glory. The wor\ of grace foreruns 
bupignusfu- the wages of glory. Grace is onely glory in its infancy, and 
tur<f htrcitte^ glory is grace in its full growth. Grace and glory differ in de- 

'mfw^ w & ree -> notin ^ nd - The fpirits work is oneI y the fi rJi Scene 

fanavit'infi- of heaven s here the fpiritisa refining, above it will be a 
lios deiy difcre- ravijhing fpirit. Death blows the bud of grace into the 
vitqiajilii/di- fl ower f glory, 2 Cor. 1. 22. Eph. 1. 14. Grace onely ujh* 
Oecum ers * n ^ or y*> ** 1S one ^y thegreo/er jr#«* of heaven, and in 

Co " 22. f uture bleiTednefsit comes to its full maturation. In a word, 
F h. 1 u ' ^ e work °f g race IS *b e beginning of heaven in the foul i and. 
. E V " ' Chrift in the heart doth fully affure us, we (hall fee ChriJ* 
iM&f Throne. 


'the Pra&ical Sabbatarian. 185 

Let us meditate in the morning of a Sabbath, onihervorkj 5. 
of glory \ How (liould we contemplate on heavenly things, p fa j ^ g 
on Gods heavenly day * what thole chambers of reft, what Heb. 4. p, ' 
thofe rivers of pleafure, what thole crowns of righteoufnefi, Rev. 3. 21. 
what thole thrones of glory are, which God hath prepared 2Tim - 4-8. 
for his believing, and beloved ones, who have rejoyced in L 00 ^'.** 
lw holy day here, and made it their feraphical delight. From Z m ^ r 
the mount of meditation, as rrom mount Nebo, we may take au 8 iorificjt», 
aprolpedr of the land of Promife, which Chrift hath taken qui ad iexiram 
the pofleflion of, in the name of all believers, Heb. 6, 20. Cbnjh ffien:, 
Heaven muft needs be* glorious City, which hath G^both JJ^f^." 
for its builder and inhabitant > it mult needs be the extraft cipCutJillTd'- 
and quivtcjjence of all bleiiednels. On Gods day in the morn- mgnifiimo fuo 
ing, let meditation liften to the muficks of the Bride-cham- pari, ut regale 
ber, take a tafi of our Matters joy, peep within the vail, and f acer ^tium 
take a glance of the face of God, and make an effay, how fSf ^ 
well a crown of righteoufnefs becomes the believers head j ;, 

And fu rely we cannot meditate on thefe things, but we Quanta er it ill j 
muft rejoyce in hope. What prisoner (hackled with the chains feittitat, ubi 
of temptation, and fettered with the irons of his own cor- nullum ^ ltm ^ 
ruption, being in the dark prifon of the world, can meditate libit blnum * 
-on the time when all thefe rejiraints (hall be riled off, and he vacahitur dei 
enjoy the pleafant light, zndglorious liberty of the Sons of foudibut 9 quie- 
God, How. 8. 21. but he will be tranfported with joy and rit ^mma in am- 
exultation ? Meditation brings down heaven to us, and we m **** Aug * 
travel in the view of things fuperlative and ineffable. In 
Glory we (hall fee the King in his beauty, Ifa. 33. 17, There J°kn M» *• 
God (hall be all in all, 1C0r.15.28. There (hall be beauty ™; I<5 - "• 
to the eye, mufic}^ to the ear, joy to the heart, light to the ' 3 ' "" 
mind, perfection to the (bul, plenary and abfolute fatisfa- 
Uion to the Saint. Glory is meditations upper -loft, it is its 
&ig£e/£ g*//erj' to walk in, it is its pleafing nefl among the 
iters. Meditation may take a view of the pompous Theater Mat!V 2* 
oi glory, where there are the three perfons in the God-head 5 Heb." 7.25/ 
The Father of our mercies, Jelus Chrift the Saviour of our 
fouls , the Holy Ghoft the Healer of our natures > the 
Father who hears our prayers , the Son who is our inter* 
ceilbur above us, and the fpirit who is our interceffour with- 

B b in 

1 8<5 The Practical Sabbatarian. 

Rom.S.2.5,27. in us : And in correspondence to this bleffed Trinity, tjiere 
are three fpecies of beings who enjoy glory * the glor: 
God, the holy Angels , the glorified Saints ; and thus me- 
ditation may tune the morning of a Sabbath, and the mufick 
may pund all the enfuing day. 


Godk wnft Wuftrious in his Bounty andViefcncei 


Hal. 84. 10 

E mufr meditate on the morning of a Sabbath, nor 
ondy on the nature of -God, on the attributes 
or God, and ! on the w>or\*s of God, but likewi-fe on the I 
ty of God, and his indulgence in 'giving us his Sabbath. Our 
very work on this day is our reward, our fpiritual duties arc 
our greateft dignities, O what an honour, what a favour,- 
what a happinefs doth God vouchfafe us in giving us this- 
golden feafon. David though a King, and the Head of the- 
a ' 4 ' ' belt people in the world, eiteemed it an honour to be the 
Pfal.63,2. hwejtOfficep m Gods houfe, PfaL 84. 10. The ordinances 
of God, are called our appearing -before God, PfaL 42. 2.- 
u < 4« /• yj ie frujj-jon of them is as thefuing of his face : Capernaum 
becaufe of them was lifted up to heaven, Mat. 11.23. Who 
can tell what honour it is, to appear in the prefenee of this- 
King ? Or what happinefs to fee his lovely countenance ? In 
the ordinances of God, the Chriiiian hath fvveet communi- 
on with, raviihing delight in, and enrlamed arfcdion to the 
bleJJedGod, if in them he tails God to be gracious, and hath 
the fir jl fruits oFhis glorious and eternal harveit. Well might 
the Proteftants of France call the place of their publick 
meeting on Gods holy day,- Pxiradife. Ordinances axe hea- 
ven in a Glafs, and the Lords day is heaven in a Map. O the 
bounty of God in giving us this bleifed day ! This day is to- 
be valued at a high rate, therein we enjoy fellowlnip with 
the Fa tlyzr, and -with his Son Jefus Chrifr. we have 
, t :# the Spirit, and feel the influential impreiiions of his g* 
^fel 34 8*" we are going up-the ftairs, till we comc.iQ.iho. -bizbcjiJoftoi 


The -PraSticdl Sabbatarian. i 87 

glory. Thejewes call the week dayes, prophane dayes, \Zyft* 

but the Sabbath a holy and precious day j The Greeks call CDl*?n 

week days working dayes *, but the Sabbath is a day of frveet 
reji : Other dayes are common and ordinary dayes, but this 
holy Sabbath is the chi e/of dayes: Many daughters have done 
vertuoufly, but thou excellefi them all. Many dayes, as Le- Vtov. 31.- as. 
dure dayes, Faft dayes, Thankfgiving dayes have done ver- 
tuoufly, but thou Sabbath excelleft them all. Well might 
the good foul run to meet thee hi the morning, and falute 
thee, with a, Come my fweei fpoufe, thee have I loved, for thee 
have I longed^ and thou art my dearejl delight. How far then Honosnefi o- 
fhould we be from accounting the Sabbath our burden, and n Jj*\ nsc ver f* 
our attendance on Ordinances upon that bleiTed day, outricam*^ 
task or bondage? O let us not eiteem fpintual opportuni- 
ties our fetters, but our freedam. Think what the Fbtaix 
is among the. birds, the Lyon among the beafts, the Fin & 
mong the elements, the Prince among the Subjects •, that 
is the Lords day among other dayes. Wax in the (hop is 
worth fomething, but wax put to fome Deeds is worth 
thouiands. Ordinary dayes are wax in the fhop, but the 
Lords day is wax put to the deeds. Upon this day Chrift 
carries the foul into his wine-Cellar, and his banner over him Gantt 2t 4« 
is love, Can. 2. 4, 5. Upon other dayes Chrift feeds his mem- 
hers, but on this day he. feafls therm on other dayes they 
have their ordinary dyet, but on the Sabbath, they have their 
exceedings j, on this day Chrift brings forth his living wa- Gen - 43. 34. 
ters, his heft wine, J oh. 2.10. His finefl bread, his Benjamins H * c vifio tion 
mefs. On the Lords. day Chriit pitches his Tabernacle*- tfP er f?™l»,et 
mong us, we.areasit were taken np -into the mount with mddcoltla' 
God, there to be trauspgnredbcfoiz him, Mat. 17. 2, When tio, fedcom' 
the Lord appeared mto 'Jacobin a vifion by night, he law a ™we piorum 
Ladder erected between Heaven and^ Earth, and the Lord f olaT1 l erf \M da 
on the top of it, the Angels a finding and defending by it, ^wiTwxL 
and when he awoke, Row dr q adfull (faith he) is this place, dubitemm.ttt 
the Lord was here, and I wM not aware yfurelyit is no other G g 
then the houfe ofGod i and this fat be. gate ofhzaveyu Are not Ho / ' - 
our places of alTembling the t very gates. of heaven ? In our rjeu't^ 9 * ' 
fohmn <iffimblUs is there not a ladder ere £k d between earth 3% ■ 

B b 2 and 

1 88 the Pra&ical Sabbatarian. 

Skut deta fan- and heaven, and is not the Lord at the top of it ? The gra- 
fiweftyjice- cious inftrufiions which we receive, are they not ib many 
tiampopukm Avzeh depending ? The gracious motions which arife in 
Jervjt,etinme- our hearts upon meditation on Gods word, upon thankigiv- 
dioeorumefl,et ing to God, or rejoycing in him, or elfe iorrowing for our 
appam.&iv. fins, are they not as fo many Angels afcending ? And have 
we not then great caufe to be rilled with admiration, and 
holy gratulations to God for Sabbath indulgence, fox his rich 
bounty in the donation of his bkffcd day ? 
*, On the morning of the Sabbath, let us meditate on the pre- 

fence of God, Many mifcarriages are ailed by man, and ma- 
EeuftoMo- ny mileries do feize upon man, for the negledr of this ever 
cuius eft, et mi- feafonable meditation. A folemn confideration of Gods pre- 
mm videt. £ mce w0U Jd refirain us from fin, would quickgn us in duty, 
"^ U ' would draw out our graces, would compofe our fpirits, and 

caft a holy awe upon us, which things would be inductive of 
much fruitfulnefs and piety. When we fin, we forget Gods 
eye is upon us* when we flag in duty, we do not think God is 
nigh to us v when we trifle away Sabbath, we do not remem- 
ber Gods hand will certainly be againft us. Now there is a 
two-fold prefenceof God. 
1. There is a mote general prefence '•> and God is prefent e- 

Demprefens very where, 

gp. 1. PtfEf- Firji, By his EJfence, and (0 he fills all things, 1 Kings 8, 
iemia-w 27. and thus he rills heaven with his glory , Earth with 

Pfal. 119. i*. n j s aoodnefs* and Hell it felf with his Power and jujiice. - 

1 ChrOn.28.9. * <* V 111- J 1 t r- 

Secondly ^ God is prefent every where by his knowledge, Co 
S«^ heheholds all things, 2 Chron. 16.9. Light and dartyefs, 
night and day are all one to him, Pfal. 139,12. He feeth the 
very imaginations of our hearts ^ His eyes behold, and his eye 
lids try the children of men, Pfal. 11. 4. And though his 
Throne is as high as heaven, he £eeth what is done below. 
3.Pcr Suflen. Thirdly, God is prefent every where by his fupporting 
*afcQnem„ power ; he upholds all things, the whole Axle-tree of the 
Creation would foon yield, and //flounder its weight, was it 
ryot jujlained by the power of the Almighty. ^ 
4. Vet Demi Fourthly, God is prefent every where by his Government v 
**"*• He Piles ail things Angels and Men a*e his fubordinate of- 

ficers > 

The Practical Sabbatarian. 1S9 

rkers j the Sun and Moon are thofe lamps he fets up to rule 
both day and night. 

But Secondly, There is ifpecial pre fence of God, hisgra- 2. 
clow prefence, whereby he manifefts himfelf to his people; 
which like wife is three-fold : 

Firft, This prefence is evidenced in iome vifihle and ftand- Exod.13. 21, 
ing tokens > as in thofe extraordinary, the pillars of the cloud Exod. 2.5. 10, 
and of the fire, and in thofe ordinary ,the Ark, and the Tern- 1 Kings 8. iu 
pie of old, and the Ordinances of the Gofpel now. 

Secondly, In fome inward influences and irradiations up- 
on the hearts of his hidden and holy ones. 

'thirdly, In fome fignal effe&s, in conducing, leading, 
and covering his people in times of danger and peril, Exod. 
33. 14. \32 my face, faith the Original, my J elf, faith the Exod. 33 4 . 
Siptiugint, Jhatt go beforeyou. Now we Jbould meditate on 
the presence of God in every diftin&ion, and this would not 
only fupply our thoughts, but dirett our words,for God hath 
many eyes upon us. 

Firji, God hath an eye ofobfervation and inflection. God 
feeth with what uprightnefs and fincerity we run through Jet. i<5. 17. 
our duties, Jer. 16. 17. God eyes and takesnotice of all our Mai. 1. 14. 
fervices, and all our tacrifices, whether we offer up to him 
the Male ofourflocl^, or no > whether we arefinging, or hear- 
ing, ox praying, or reading, the eye of the Lord is upon us ', Preceswn tarn 
He takes exacS notice with what frame of heart our perfor- ™rb», qudm 
mances are managed, whether flothfully or fpiritually, whe- anirR0 *$*~ 
ther heavily, or of a willing mind. mmm* y er. 

Secondly, God hath an eye of favour and benediction > 
Gods eye can convey a bleffing, as well as his hand, and his 
eye can fpeak his good will as well as his heart, 2 Chron. 7. j er 2 j ^ 
16. PfaL 101.6. Godsejeisin his houfeof prayer, toap- 1 Kings £.3. 
prove, zukblefs us, if we fanttifie his Name in holy Ordi- * Chron *],i& 
nances > we fhould then be accurate and exacl: in Sabbath ^ a1 - 101 -^ 
obfervation, for Gods eye is fixed upon us, and he will not a * 3 °" ?# 
turn it afide^ nor lies it within the verge of humane artifice 
to call a mift before it. 

Thirdly, God hath an eye of anger &indignation.Gods lookj ife. 66. 4.; 
fometimes fpeak his Anger, as well as his Blows, Job 16. p. \u t i i& 



The FraStical Sabbatarian. 

His fury is vihble by his frowns \ Gods fight can wound 
hojlcs, ut ignu as deeply as h\s frvord, Amos .c. 4. God feems fometimes to 
palca* cjr.ju- ^^ tQ ^ ' iKirt ^ lne gl an cc ot his ye. And if we wait on 
God irr ever en i/)',\vorlhip him carekjly,ind prophane his day, 
either by corporal labour, or hy jpiritual idknefs, we may 
juftly expect to be blafted by an eye of divine fury and dii- 
pleafure. Chrift whofe eyes are as a flame of rire, Rev. \ 
14. walks in the rnidjl ot his Golden Candlefticks through- 
out the world =, He obferves how holy duties arc perform- 
ed, and how his holy day is fandtihed j> he is in the midfi or 
our AiTemblies, to behold our inward and outward carriage 
, in his Courts » he goeth down into his Garden of nuts, to J'ee 
^ommTet the fruits of the valley, Cant.. 6. ii. He feeth the rotten 
gotdcfunvalde bough of hypocrifle, the bare leaves of an empty proieifion, 
diftgunt rate- without the anfwrable fruits of a holy converfation, and 
flen dulcedi- i 00 }^ on tne f e difappointments with fury and indignation \ 
In a word, this prefence, this eye of God mud be thought of, 
and meditated on, upon the morning of a Sabbath, and it will 
be a good preparatory to thelubfequcnt duties of the whole, 


Ezek. X2.z6, 

and 31. 

Dan. 10. <5. 
Kal. 13. £• 

Harms mi- 

asm in mim'u 
Del Rio. 


-We mujl not onely meditate on the God of the Sal- 
hath, hut on the Sabbath of God, in the 

morning of his holy day. 

HAving thus far treated 011 the firit glorious objeU of our 
Sabbath meditations, (viz.) The God of the Sabbath, 
PirjAifu? eft ' j now come t0 tne fecond head of meditation, Q#z.) ' The 
hmbeitor^ sMatb rfGoj ^ n d here is fair Champian for Mditati 
*t*mm»>.tinr. travel over. Indeed toe b&bbatb is a garden for # 

to walk in, it is like Ifaacs fie Id 'into which he went to me~ 
ditate ;> it cannot but be an infcriour Par a difc for ; 
to delight it (elfin, and to open our way into this 
where there is no flaming fword to keep us out, Ge t. 3. 24 
We will ffrji caft our eye on the (ir t rat -ends X)f the Sab. 


ex emineritioY. 

The Practical Sabbatarian, ipt 

God hath many rare and jdc re d ends in giving us this/e- 
ventk part of every week tor converfe with his divine felf, 
and tor tran (acting the arfairs,and concernments of Eternity. i , 

There is a general and univerfai^tnd of the Sabbath, creatio eft opus 
which refers to all mankind, and relates not particularly mirandwn, a, 
either to the Jewifbj or to the Chriftian Church, (viz.) Jo flupendum. 
prejerve the memory of the glorious worb^rf 'the Creation ; And ~' •*"#" 
indeed this work was molt llluftrious, and in if many things 
were difcovered : Pia -- £? : 2 > 

Firft, Gods Eternity, who was before all things, Pfal. 90. « fwwrp a& 
2. Yea, before timeit fdf, in which all things were created. y»* *ti£j&> 

Secondly, In the work of Creation, we may take notice ^f^rr 
of the Self -being of God, who being &e/W ^tf things^gives x ° * 
being to all things, and mnft neceffarily be ofbimfelf. 

Thirdly, In this great work, we may difcern the over- I&. 37. id*. 
flowing bounty of God => for nothing could move him to ^ ^°- 28 * 
create a world, but his own goodnefs *, that there might be if a> ' 5I ] X J. 
zCiftern to receive the (beddings of an overflowing fountain: Jer. 14. 22, 
befides how hath God furniihed and ftored the world with J er « 2 7- 5. 
<?// variety of furniture for the ufe of his Vice-Roy, Man ? | er * 3 2 1 7* 
. . Fourthly, In this -ftupendo us worl^ of the Creation, we Rev ^fir 
cannot but acknowledge Gods infinite power, who byte Pfal. 33. <5 ? *^i 
jvoty/ alone created the vaft bodies of the Heavens and the 
Earth, and all the numerous holt of them. 

Fifthly, In this miraculous work, we may admire his* Inter omnia be- 
tranfeendeni Majefty, in that magnificent Pallace of the Hea- ne fi cia deime- 
vens, which he hath- prepared and furnifhed for himfelf, 2&i<£ 
where he fends forth his light, and makes it his cevering, puumeft bevel* 
and the clouds are his triumphal Chariots, Pfal. 104. 2,3. .Jtium creatic* 

Sixthly, In this great work is manifeft Gods abfo lute per- n "> ^ com- 
feciion in imparting to the creatures all -their/wer*/ perfe&i- SnSfati 
ans, which muft needs be in a far 7»ore eminent degree in one Sab bad. 
him who gave them. And indeed this illuftrious work, is Aquin. 
the firong motive to all Gods Creatures, to Adore, Wor- Prima Secun- 
iaip, Love, Fear, Serve, Reverence and Obey this great Je- ■*» : Qffi=fk 
hovah \ and to Depend, Reft, Truu\ and fubmit themfdves- I0 °* Amc * *< 
to him aJone^ 


1 9 2 The Practical Sabbatarian, 

But the glory of this work of Creation will yield a more 
amazing fplendor if we look on it, 
i. In its Antiquity : It is the moil ancient o{M GoJs vifi- 

hipYinciph ble works, Veut. 4. 32. Mat. 13. 1?. Rev. 3. 14. and that 
deut creavit t which is moft ancient is moft honeurable^ Jer.iS.i^.T>an. 7. 
&c.fa ftjf ^ This great andtfupendous work is now fbme iix thou- 
thoremtamum, tend years (landing * it is the primitive eflay of his power 
/edexordi- ' who is the ancient of days > lime fecms to (hed a Veneration 
num rauwfr ju- upon it. The firft Creation was the Cradle of the world, 
dicat Mofes. lts i n f anc y, which nothing did precede but the Being of a 

Gtri.i ^ oc * w ^° * s ^ rom a ^ eternit y* 

' ' 2 * In its universality : The work of Creation is the moft 

general and extenfive of all Gods works, extending to An- 
1 Kings 4.33. g^ls, Men, Sun, Moon, Stars , nay, to the Sparrow on the 
houfe top , to the rly in the air, and to the hyfbp on the 
Wall i it tranfcends the bounds of Solomons Philosophy, to 
Bonumedme- give us a Trad: of all the Vegetables, the Bruits, and Ra- 
muTUf0° mm ll0n ^ s which God created when he fit upon this glorious 
work. And here that politick axiom is moft true, That 
which is good) the more general^ the more grateful j And there- 
fore Philo the Jew in his Tra& of the Workmanfhip of the 
thil fuocie Worl^ fti^s the Sabbath which is the Feftival in Me- 
Opijiao Mm* mory of the Creation, a Feaft not of one people, or of one 
di. Region, but the univerfal feftivity of all Nations , which 

Feltival alone deierves the name oi popular^ 

In its goodnefs and untainted purity. God at the firft 
created all things very good^ perfed, pure, and excellent i 
Nay, manhim.fetf after his own image^'m holinefs, true righ- 
teoufneG, integrity, and perfection without fin, corruption, 
or obliquity. The work of Creation at firft was wholly un- 
blemifhed, there was no wrinckle upon the face of the Uni- 
verfe, every creature was fair in its kind. Mans fin put poy- 
fan into the Toad, put rage into the Wolf, put Briers and 
Zhoms mto the Earth, put jpots into the Moon, nay wi- 
\-ehemen- thering into the flowers of the field, and decays into the 
temaverjb. trees of the forreft, and veiled the face of nature with the 
nemhsbsnt, Uack^veil of uncomelinefs : And that the whole Creation 

"en Mum £ roans -> as the A P oftle affirms > Kom ' 8 - 22 " " is from thofe 













Omnes creatu 


The Pra&kal Sabbatarian. 193 

fickjits and diftempers which mans fin hath caft it into: gemsrcntut 
When the air in/efts u>, the heat and the cold doth annoy P™wientes, 
us, the earth disappoints us and_yrelds no increafe , from 'J^.^VJ 
whence is this vanity ? Even from our f elves, from ours and fashominis 
our firft parents fin. Man in finning commits two evils,3.s the u/$ nunc. 
Prophet fpeaks in another cafe j he pr ejfes God, Amos 2.13. Jcr 2 15. 
And he burdens the creature, nay <z/fe>v the world from 
its primitive lovelinefs, when &&****> was the taking blufhof 
every Being. 

In the rarity and eminency of fome creatures more efieci- 4* 
ally : How glorious are the Angels, thofe Courtiers of Hea- 1 Kings 13.18. 
ven, thofe/rie^/ofthe Bridegoom, mans elder Brethren, JL Kin | $ Ip - 5 * 
Tfal. 5. 8. Thofe Chariots of Gpd,P/*/.68.i7. Thofe G^r- fcV^r. 
^/ijwj- of believers, Ffal.91. n. who are decked and ador- g^^^ur J 
ned with excellency, who excell in firength, Pfal. 103. canm\fera% 

20. who excel in holinefs, Mark^ 8. 38. who. excel in all the quidrealcHraf 
fruitions of joy and happinefs, Mtf/. 18. 10. Rev. 5-. II. qwdomnindm- 
Rev. 7. 12. who excel in jpiendor and glory, Luke 24. 23. ^^'^. 
And how glorious was the humane nature of Chrift, how militatt 3 *efori 
fpotlels, precious, pure, chryftaline, yet a creature -,His foul mabitidsmAr- 
how undefiled, Heb. 4. 1 5. His body how glorious, Phil. 3. tifex,quifor- 

21. How did the divine Nature glorifie the humane in its f72av ^* Bern, 
ftupendious and grateful acceptation of it } I might adde, 

how glorious is the glijiering Sun y the amiable Moon, the 
twinkling Stars which put the night out of" its blackeft 
melancholy ? Letonely this be fubjoyned, that without the 
work of Creation, there could be no work of Redemption , 
the chief end of which is, to reftoreus to that felicity, hap- 
pinefs, and enjoyment,which man in his firft Creation both 
did, and (had heperfevered in thate/tate-) mould have en- 
joyed and polTeiTed. Now one principal end of the Sabbath, 
is to commemorate this glorious work, that as God when he 
had pnijhedit, took up his reft, Gen. 2. 3. So man, when he 
beholds it, mould take up his reft, and keep a weekly Sabbath 
to the Lord. 

There is apolitical end of the Sabbath, viz. The refrefh- v 2 - 
mentand recreative breathing of the outward man, a re- c y^^S^ 
laxationdi the body from the pains and toil of the week*, oMadminn- 

C c and dum creation* 

P4 'the FraBical Sabbatarian, 

abfoluitfjtfip- and therefore the Sabbath is called a -reft. It is faid of God 
ti'ium k&m himfelf, that on the feventh day he reftedandwas refrejhed % 

}arfiumTeMe- ^ xo ^' S 1 ' 1 7' Anc * ^ ow niuc ^ 1110re doth poor man ftand in, 
{/ V0 / U j tt ^i Vt need of reft and refrefhment ? Death indeed fairly unpins 
. 6 ' our tabernacle of clay, folds it up and lays it in the grave, 
t * but too much labour tears it down ', mans body is taktn down 
teuftiontan- by death, is thrown down by too much toil, therefore the 
^conferva- wear if am labours °f tne wec k mull be aliayed by the reft of 
tor eftcrea- the Sabbath. The very name of a Sabbath figmfies nothing 
tnr arum. Leid. but reft, ftrongly to argue, that that holy day was appointed 
V* oi - for mans relaxation from the hurries of the world, and the 

Rcqitiefcamw { wea ts of the week, The Sabbath is a reft to the body and 
"milm^hbZ a revival to the Cou\, the bodies eafe, and the fouls enjoy- 
hbm fatige- ment ' tne outward man on the Sabbath recovers ftrength, 
mureteorim and the inward man receiveth Chrift : Our exhaujicd fpirits 
remiffione n Gods holy day are fweetly recruited, and our importunate 
ffla membra ^ j e rarc ]y anfwered, they then t-rev upon a Chrift of- 
vi>« refidan- * erec * in tne Golpel. P/j;tf oblerves, 7iu* the Gods willing 
tur, to recruit mankind over-toiled with labour, in pity have ap- 

Diieenu* ho- p oin tedfeftival days for their eafe and relaxation. Thus that 
minum labori- Heathen Philofopher gives in his verdict to this particulars 
bHspreflum Indeed Gods blefftd Sabbath fhores up a piece of clay , and 
mferati prop- - lt builds up apiece of eternity, the precious and the immor- 
«™ C H ffi0 ™ tal Cwl. The Sabbath is the bodies friend, and the fouls fo- 
ipjts Jhtuerunt fterer •, the bodies reft-time, and theiouls term-time. Thole 
fofennia Feftj. words of God,Z^#*. 5. 14,15. That thy man fervant, and 
Pht. lib.2. de ffoy maidfervant may reft as well as thou, and remember that 
ieglb " ^ thou waft a fervant in the Land of Egypt^ are very emphati- 

3Deut.M4,i5« Ga ] 5 an j intimate to us, that one neceffary endof the Sabbath 
is reft h and that not onely for governors of Families, who 
happily need it not/0 much, but alio for fervant s j and they 
which have tafted of toil and bondage will eaftly allow, reft 
to others. 
~h There is an economical end of the Sabbath, viz. That tne whole family betaken off from their cuftomary toil (as 
UtcPjterft-' was fnggefted fomewhat before) and labour, and enjoy 
mjlto nee o)m a fweet vacation for their communion with God. On this 
familiar y iy day the governor is to ceafe from his fecular over-fight 
eniijuiu do,- - auc j 

The Tragical SahbatSrian. iptj 

and ufual labour, the children are to fufpend their daily em- mflica nimijt 
ployments, znd the fervants are to lay alide their accufto- hborihut per- 
med fweat* and the Pofterity of Adam it now neither to^fj^f* 
dig, nor delve, and to get his living by the fweatof his pumamm^l 
brows. This day the Ox muft not toil at the plow, nor the etc, faumr k 
^/?groan under his burden, nor muft the ftranger be di- MWifaftfti 
fturbed in his {leafing repofe. Thomas Aquinas obferves , -In obfervam& 
The level of \the fourth Commandment aims at holy , reji and a SMatifanBi- 
fuli ceffation from fertile andfecular labours. And Mufculus ^ m ° rff 1 "** 
fakes notice, That in cafe of Religion there is no difference cejfiTTopere 
between the Majier andib£ Servant, between the P areat s .and fdr-vili. * qu'm. 
Children ^ but all diminutions of Sexes , ana Degree s, and Re- fecundajeam- 
lations is quite takgn away, and the fame Law for the San- d ^q us ^i22. 
Rifcdtion of that holy day indifferently involves and includes Communifn- 
alL The obfervation of the Sabbath reaches him wbo^^p 1 ^: 
grinds at the Mill, as welias.him whofnteth on the .Throne. n^Jf^' 
Then the whole family mull be built up in their moil holy onnesex' 
faith, as the Temple was in its Magnificent ftru&ure with- xquo, Hem, 
out noife of ax or hammer, i Kings 6. 7. without interrupts S&&0, ftn^ 
onornoife of worldly and f ocular labour. A learned man £ 1 ™ t >Mos et 
thinks it is agreeable to the Law of charity, that Children p^wm&ti- 
and Servants mould be call d off from their fervile employ- foi'ms3*&c± 
ments upon the Lords day, their fouls requiring as much Oeut 5 14, 
care and attendance as the fouls of thofe who move in a ^'. ^f m ^\ 
higher fphere, and take the upper featih the houfhoW and Tabbed chL 
femily. rjtatem. 

There is an Ecckfiaftical end ohhe Sabbath : we are then 4. 
to be converlant about thofe things, which belong to the $i ni3 r em & m 
Church of Chrift \ we are to attend upon the worjhip of God, Sabbat< y eft 
to meet with the people of God, and to refrcfh our. fouls EcdefiaPicus, 
with the Ordinances of God. This day is a time for the ^^odehca 
Churcb,nottteChaHge;h is not the fair of the body, but Zlimbnem 
the Market-day of the foul. The things to be agitated this dixinorum 0- 
day are of another nature than the affairs' of the wee\\ Now penimverfi- 
we muft not mind our coffer, but our Chrift j not the meat tur '> 0mnia 
which perifheth, John 6. 27. but that which, endureth to ^xeVm^ 
tverlafting life,. God gives us the fhmth part of the week pieiatem s ct ve- 
to trade for Heaven, to dig (or grace, to £ue out our pardon, nmdei cultm 

C c 2 to V mix[m '" h JC 

1 96 'th? PraSiical Sabbatarian. 

fjao otwps- to ftrike high, and look after an inter eft in a Mediator,to lay 
rjgi decent. U p f 0r eternity, and to mind our part in Canaan above,in the 
oiendit T>em ^ ou ^ tre y^o come. Now mult we drefs the Garden of .our 
iUfriraen- inter fouK & e}f > 2. I 5. Now we mutt drive fur ioufly, 2 Kings 9.. 
labores exter* 20. for a Crown of glory : Now we mult purfue the un- 
nos,etinteril- fearchable riches o£ ChriL\, Eph. 3. 8. The affairs of the 
cSSv/n! Sabbathare not civil -> nut Ecclefialtica!. 
mquartopra- There is a Chriftian end of the Sabbath, viz. That it. 
ce/»w. Ger. vc\zy btz note and badge ef our prof effion. In the Primitive 
5. times the Pagans ufed to queftion the Chrifiians upon this 
Bejr/ -nut-tyres interrogatory ; Hail thou kept the Lords day, and the an- 
in judicium vo- fwer commonly was, lam a Chriftian, I dare not intermit 
ati.eta pro- it, for the Law admmijheth me of it.h namely, the Law of 
Zft^Tn . God > °f Chriit, ofChrifoamty, which anfwer colt many 
CoSeSlamfe- *&**$*&* their lives, the laft drop of . their, dearcft bloud. 
cilfit\t,aut Never were two truths more deeply dyed in the bloud of 
Dominicum Martyrs, than the Lords Day, and the Lords Supper hive 
egiffentl Voce ^ Qm . the one under Popi/fc; the other under Pagan perle- 
l^dlTX aition ' The keeping of the Lords day in thole Golden 
Chri&anos dayes of the Church, was the Chriftians Motto, the Saints 
ejfe, Coti&im Shibboleth, the Martyrs boanS and perfecutors frowns could 
Doyinicam, et not cau f e them to fuftend it, nor the great eft fury enforce. 

D °™ru8rel?- tncm t0 renounce lf - Anc * tne nol y observation of the 

gionpfdevo- Lards day did not only then difcriminate the Chriftian from 

tions celebrrf- the Heathen, the Church from the world, but. it ft ill ditfe- 

fe,quhi-ter- rences the Stfi>« from thefinner, the believer from the /or- 

fn/mnon^- ^/^ the carnal Gojpeller from the re*/ proftjfor. The 

r*//. aron. Lor ^ j ay is t i )C Crowu of the Lords people, and their de- 

Exod. 31.15, lights in it betray them to be the true Difciplcs of Jefus 

tick "012 Chriit, and wearing this Livery they travel to Canaan, 

leaving the mifcreant and raiitaken world to read their own 

doom in Sabbath -profanation. Not many years fince the 

Uriel: keeping of the Lords day was the note of a Puritan, 

but always in the Church of Chriit it was the good note o£ 

a ^WChriftian. 

^ There is a prudential endof the Sabbath, viz. To pra- 

Xonhnhn' dei ierve unity in the Church. There is nothing more adorns 

:hj'TtJttm,qui and -beautifies the Church, then its fwiet >:onfent and /u<- 

fiojid-J^it ec- monions 

The f ractical Sabbatarian. 137. 

montoiis unity. Rents are the deformities of a Garment, and clefu' unlta- 
Schifms the wounds of the Church , which both weaken it tcm * Ab 8- 
and make it dejpicable. Augujiine uied to fay, He bath no- Quantum fatf* 
thing of the love of God, who loves 'not the unity of the *J* eft-ecita- 
Chnrch. The people of God are but one fioc^Luke. \2.JZgg£ 
52. One body, Epb. 1.21,22. One building, Epb..2. 1 1. And faerare, con- 
Divifuwszte the untiling and JtiaQug of; this houfe, the feat- tenthmbuf > et 
tering of this flock, the wounding and piercing of this body. r *x» ecrteft*- 
But nothing more conduceth to the cementing and uniting "^^'h' 
oftheChuichofChrilt, then the Identical obfervation of a ' 
day for Divine worfhip => that on the fame day all the U num Bom' 
prayers of the whole Church mould meet at the fame Port, num, unam fi. 
and all their lighs mould blow to the fame harbour, nay, &*totquMre* 
all their iinging of Pfalms (hould make up the fame Quire, flnutat v/a- 
that the iimverfal flock and people of God mould at the fame '£» f %**> 
time be bending their knees to the Almighty, lifting up amm^afit? 
their hands to heaven, and be unanimoufly engaged in the mMy etfaxe- 
fame adts of holy worfhip. All this fpeaks the ftrength and ww hanefpiru 
excellency of the Chriftian Church. As the death of Ghriii is xu$ ^nixatem. 
the fame price and ranfom, fo his Kefurreclion authorizeth I)eut pluris 
the fame day for worfhip to all his Saints, and to all. Chri- fait preces irr 
iUan profeifors in the world •<> that all who own the Gofpd, ecc ! 6 ^ 
may, with one accor^fat the fame time meet in their addref- f^^^df' 
fes to the Throne of grace. Should one part of Gods Church cumfedobcon- 
obierve one day for Divine worfhip, and a fecond part ano- f derationed 
therday, another part a third feafon , this double incon- JjtftjMinitM 
veniency would arife. . ^ dslium ^ De : 

Firjt, This would be a perpetual fountain or. Controver- cenfenfu invo- 
kes and feuds in the Church of Chriii^and hisfeamlefs Coat camfum. Riv, 
mould be rent and torn, jars more then Corinthian, 1 Cor.i. pf a i.8 7 2 . 
21. would difturb the peace of Sim, each party ftrugling Exod.14.7. 
to put the faireft character upon its own obfervation : There Jude 5. 28* 
would be more than twins (triving in the womb of the 
Church, and in fuch digladiations and cqntefts the Spoufc 
of Chrilt mould not efcape woundings and fears of hurt and 
difgrace. How did that needltfs Controverfie about the 
obfervation of Eajier tear the Eaftern from the Weftern 
Church, and made the gap fo wide, that the Chariots of 

the ; 

l J% The Pra&ical Sabbatarian. 

the mod malicious enemies might have drove in at the 

breach j much more controvcrties about the weekly day of 

divine wor(hip would beget implacable tactions ; and Armies 

divided, are as good as routed. 

Secondly Should feveral dayes be weekly obfrrved by 

feveral parts of the Church -, fbme of thefe would fall in, 

k , and be co-incident with the Jewijh or the lurkafh Sabbath, 

? ' 4 ' 3# or elfe with the J'olemn daycs of the Paytvims and Heathens^ 

which would be an unhappy blending *, that Satans prole- 
CorpaYibusli- tytes , and Idolatrous worftiippers , and Chrijis Diiciples 
cetdivifi, et mould all keep the fame day for a feitival, and (end up their 
d'fpjrjtifimus, different notes at the fame time, which would be a very dijiafi- 
mentetimen et y^ tnilcellany and confulion. For the prevention of 
#f um''/"^*" tne ^ e inconveniencies, the Lords day is the Churches weekj 
quafitmumji- ly jubilee, that the followers of the Lamb might ierve their 
mus. Alap. dear Jehovah in the unity of the (pint, and in the bond of 

peace, all oblerving the fame day, in thefame worfhip, to 

ihefame God. 
7' There is afpiritual endot the Sabbath : And this, zsHof- 

:finit tertiuf pinian obferves, is the moll fublime znd J eraphical end. On 
SMaii,e\ut t j ie Sabbath, the foul takes its flight towards heaven, pur- 
mier J eilxeri J ues ^ and ^lvation, and is upon the wing towards its cen- 
fpirituaiitatq; ter above. The Sabbath day is our transfiguration day i 
"adatemam fe<>. then more especially we are upon Olivet with Jefus, Mat.ij. 
r>m»fa!utem t ^ 2 , 3, &c. It was a worthy faying of Reverend Bifhop 

5/f HoHn J°f e f b Hal! > not lon & fince dcceafcd > Gods da y^ faith he > 
«' I J£ '« calls for an extraordinary refpetl. The Sun arifes on this day 

■JhlL^in' and enlightens it, yet bee au fe the Sun of Righteoufmfi arofe 
h=w wiif**. upon it, andgav'e a newdifeto the world on it, and drew the 
7)ku<, a^iTM firength of Gods moral precept unto it j therefore yuftly do we 
vjfus yj&pw, f m g with the Pfalmifi , This is the day which the Lord hath 
* tmf*ai& mU( f e . ^ Now la m e forget the world, and in a Jhrt^ my 
nyilv 6sT f el f-> anddul with my wonted thoughts, m great men uff, wbi 
ILlw^J, fometimes in their privacy forbid the acceffes of all Vifitants : 
Ignat. ad' Prayer, Hearing, Meditation, Reading, Preaching, Singing, 
Magn. arc the proper bufinejfes of this day, and we dire not bellow 

the time of this day on any wori{, or plcafurc, but what is 
heavenly. Let Sitperfiition be hated on the one hand, and 


The YraSHcal Sabbatarian. 199 

fropbaneneS on the other 5 but rrejhall find it more bard to EftSabhitum 

offend in too much Devotion, but moji eafie to offend in Pro- *p*itoale, que 

fbaneneft. Indeed the whole yveek^is fanclified by this diy, and *Zlj!% 27- 

accordin* to our care of this day, will he the bleffmgon the reft \ ributferiamur, . 

thus far this Holy and Learned man. The Jewes call the acdeum in no- 

Sabbath, thefecrttof the living Lord, and fomegive the rea- hti operarift- 

«», becaufeGod keepeth a perpetual r-ft m himfelf > and "^^ Gcrar. 

*ve obferving an holy reft, we become molt like to him : ^ -^q^ 

may not another reafon be annexed > Becaufe the pious foul "V\ 

is then infecret with God, tranfa&ing the affairs of ano- p; a l. 25. 14. 

ther world, and enjoying that fecret delight which the 

world knows not of,and feeding on that hidden manna, which J ot> 2 3 1 2t 

is the dainties of the Saints onely. God verily gives us this 

day for foul workj>. then we hear the word which is the food 

of the foul, Job 23. 12. thenwc purfue greater meafures 

of grace, which ivtbe beany of the Soul ; then we look af- Mat. 13. 47, 48. 

ler the pearl of price, the Lord Jtfus Chrift, which is the 

riches of the foul '■> tben.wc poureout our prayers, which M1C ' 6 - *' 

are the vent of the foul h and then we follow after fpiritual 2 Pet * L *& 

knowledge, which is the day-ftar arifing in the foul. The 

School men well obferve, that the injunction of the fourth 

Commandment is abftinence from fervile works, but the 

e^of the command is fpir itual duty and holinefs. The 

defign of the Sabbath was never principally the eafe of the 

flefh, but the labour of the heart j the hearts of ferious 

Chriftians then working, like Bees in the Garden, drawing 

honey from the flowers of every Ordinance. 

There is afignificative endoi the Sabbath j it llgnifies a 8. 
three-fold reft. Sabbstumpr*'* 

Firft, The Sabbath in the time of the Law fignified cipitur Ju&a* - 
Gh rifts reft in the grave. When our Saviour having run oh tri P licm 
through the toyles and forrows of the world, lay down in lt Copter ava- 
his dormitory of duft for three days , and there both Chrift riiiam,ut va- 
and the Jewifh Sabbath lay afleep together, onely with this centur divinii. . 
differences the legal Sabbath took its I aft fleep , and awoke 2 : Neerrem. 
no more ', but our deareft Lord, after a fhort repofe, awa- c " e ^ *Vt fa- 
ked in his bleffed and glorious relurredrion, and went to nificet tvipli- 
fleep no more. But the expiration of the Old Sab- cemqwetem. 


2 oo The Fra&ical Sabbatarian. 

puldr-o. bath being fully accomplished ai Chrifts burial, 

x.m^iiia Secondly, The Gpfpel Sabbath arifes, as a Phoenix out of 

wiminpatri'a tbe a ^ ies °^ tne ot ^ cr ^ nor 1S xt defe&ive ill its fignification , 
Aquin. ' but implies and fignifies our reft from finfull, as well as/e- 
_ .. c7//^r works. Indeed fin is a default on other dayes, but it is 

gravifcpee- a P r °digy omthe Lords day •, then our bodies mult not only 
tant,quiotio reft from toyh, but our hearts from trefpafs, and from its 
SMati abu- finfull traverfes. Auguftine obferves, That they fin at the 
tumw adfu4s g rea tcfl rate of offence, who abu ft the leifure of the Sabbath to 
cupiduates. fHT jr ut thdr hf p^ and Hn i aw f Hl de f ireft And the School- 
men note, That they who are o-nly idle upon the Sabbath breaks 
g^ui fohmab on \y %\ n f 0HT t]j Commandment, but thofe who are prop hane 
cejfaniy omnind u P on ^ )at day, fin with greater obftinacy and violate other 
peccant; fed qui Commands \ their excejfes and intemperance fwell into the high- 
fequunturfua* eft guilt inefs. What Mofes in his paflion did in breaking the 
c ^ >t ^ ttaleSy et two Tables in pieces, Exod. 32. 19. Prophane perfons upon 
feliimviolant a Sabbath feem to imitate, and out-vy. We enjoy leifure on 
quartum,fed& Gods holy day, but it is for divine worfhip* we muft reft, but 
aha tranfgrt- it muft be in God, and not lean on our couch in cafe and 
diunturmanii- fl thfulnefs, but we muft lean on our beloved in holy and 
■ M .Alt,fiod. fduciAi fakes. 

Canr. 8. 5. Thirdly, Our blefled Chriftian Sabbath further fignifies 

the Saints reft in glory. The prefent Sabbath is onely the 

Jofli. 1 .7. p ajv n^ and the firft fruits of a better reft to come \ Here the 

I'cc^uod SaintS > like the TlibeS ° f Keuhen alld Gad > and the half 
David ^aliam Tribe of Manajfah, are on this fide Jordan, they are not yet 
& tertiam come to Canaan : Believers indeed enjoy Communion with 
quar.dam re Chrift here, but they are not arrived at their perfett reft, in 
quiem inteVex- the fc aven i y Canaan, where they (hall enjoy Chrift in a/«tf 
™lo*aternam ft u ' li ' 10 ^ The prefent Sabb ath is the twilight, the dawning 
qxianobuchri. ofthat which is to come, it is the morning dew of love, 
jhanif quavit which being melted away, we fhall come into the warm bo- 
*tate,proi.oni. p jme f chrift to keep an iverlafting Sabbath. We are by our 

^uam^qui- *>"% re ^ lead b Y the hand > t0 take notice of 0Ur P €i f e ^b' 
em$u<t perdu- complacential and undifturbed reft, that which Origan 
& pr * cedent es. calls, The true Sabbath, and Chryfftome calls, the true 
fcW.peric- Kcft ■■, not that our Sabbath here is? counterfeit > but truth 
^tifetrquiem and vcritv is bribed to our Sabbath above, as it is attribu- 
intem Ca- * Cc * 

'The Fra&ical Sabbatarian. sot 

ted to the God of the Sabbath by way of greater' glory, and man anjgo- 
rnore unlimited eminency. There is a light m the Candle r 8i c ^fatjfigni- 
but the light of the Sun is more' tranfce.tdent and illuftrious. {t' ata ' Ala P- 
flaviacenfis obfcrvcs, that om future Sabbath, is the Sab- ^^ un f fi 
bath of Sabbaths, becaufe the Saints reft is begun only here, y£\ fabfati 
but confummated in every lineament in the Kingdom of glo- obfervath. 
r y ^ the Ele<2 Jhall reft m every part, in foul, in body, from Orig. 
difturbance, from ^//afflidions, labours, miferies, tempta- Tmiaeft te- 
tions i no evil One to temp, no evil heart to [educe. Hejy- V uie { 9 u *eft 
chins calls om future Sabbath, our reft in Heaven, an intel- ]^il rlTmrn 
ligiblereft, as if the foul did never fully underjiand its reft e*hrum, quod 
and quietation, till it -took up its abode in the bofbme of qfccuti vert 
Ghriit. T*t mt t la r 

• ■ iL : i fiBionibw. 


jiCeliation andComparifonofthe Jewim with 
the Chriftian Sabbath. 

OUr Meditation on the morning of Gods holy day, hav- Exod.i<5. 23. 
ing palled through the fever at ends of the Sabbath , Exod. 35. 2. 
it may alittle lool^bac^ and compare the Jews f event h day, Rev. 1. 10. 
and the Chriftians firji day together , their Sabbath, and 
our Lords day, and much delight will flow from both to 
rtfrejb our meditations ,: And here we may compare the le- 
gal and the Evangelical Sabbath, both in their agreements, 
and in their differences ; fox when they do not found the 
fame tune, yet they yield the fame ax^d fmet harmony. 

The. Jewifh and She Chriftian Sabbath agree in this, they j. 
are both the five nth part of the week , though the. duties Qi es }eptimus 
of our Sabbath be ofaf meter taft, yet they are not of a Ion- non propter n*. 
ger duration. The QV fomoi the Hebrews* is as long as ^srumfeptena- 
the *m&, Memera of the Chriftians the Lords day is a day Httm * ^H^ 
and no more, and (b was the Jews Seventh day ', both con- %faf f ^i t 
tain, the fpace of twenty four hours. Indeed the quarrel is lemjjqud^' 
not , corice^nixigjf}^ u/>, concerning the trading of the niamjanUa e- 
hours .ofmv Sabbath y the time is the fame both under the m l^i**- 

D d Law, 

2 02 The Pra&ical Sabbatarian. 

fecmusddo- Law, and in Gofpel times ^ but as God complained eftht 
mine, itedqj j ews f or t ^ rr Sabbath pollution, Exod. 20. 13. forrfey he 
Vendvefh & com ptein of Chriftians too for their Sabbath-prophanation. 
fantte aQibm, The controverlie did never rife from the length of the day, 
&wieditaU- but the feud arifes from the abufe of the day, when that 
onibm fanBifi- time which is deftinated to holy fervice, k projiituted toft- 
caniw. Mu c. CH j ar tov 2 c ^ oryztf/Wtf pradfice. How many among us Chri- 
stians have curtailed Gods holy day, have imp it, andjhort- 
ned that golden ieafon by an untimely throwing off holy 
"™' 4« 2 « dayes, and fetting to {ports and paftimes thofe panders of 
luft and vanity > They have chafed away the Sun of Righ- 
tcoufnefs from our Horizon too foon, and have made a dif- 
ference between the Jervijh Sabbath and ours, which God 
never made, ( viz.) they have made our Sabbath Jhorter 
Rxod. 31. 13. t hen theirs. The Lord by bis Apoftlcs in the New Tefta- 
ev. 19. 30. ment j^ at ^ a | tere j ^ n j a y £ rom t j ie f eV enth to the ririt, but 

Kehem. 0.18 n£ver f ^ e time ^ rom a longer to a jhorter duration. Surely 

Sanciri'demj/ much guilt and blame- worthineis muft fall upon them, who 

etcommendwi fhut up the Church doors, and the Sabbath together, and 

obfervatignem when the publicly is over, then all is over, as if the fervice 

S*bbaii,Qmnes f Chrilt was fo cheap, and (b inconiiderable, as it could 

wdgnt. Riv. nQt run parallel with the facrifices of the Law, which were. 

1131 io* k° tn corning and evening on the Sabbath, the intervals 

9 being likewife fpent in holy and divine worfhip > for fo ex- 

preily runs the Command. The f event h day is the Sabbath 

efthe Lord, Veut.<y. 14. not fame few hou<s, but the whole 

day. The Lord in Lev. 1?. 3. eipoufeth the fourth and the 

fifth Commandments together, as if they were both one 

rlefh : Tejhallfear every man his Mother and his Father, and 

kfep my Sabbaths j lam the Lordyour God. God unites thefe 

precepts, as if they were tquaty natural, and it was as great 

-«. a crime to pollute Gods Sabbath, as to offer affronts to our 

natural parents j the greater then is their crime who mangle 

Gods Sabbath, and tear away a great part of it, to fling it 

to their lufts or their lazinefl* [ 

2. The Jewijh -Sabbath and the Chriftian agree in this j 

SMaium-uo- k^h commemorate [bme [ remwned bemfit. The Jews n 

te+uninjhtu* their Sabbath -obfervatibn preferve the memory of two iU 


The Practical Sabbatarian. 2 o 5 

luftriouf benefitsithe one recorded in the proniulgationoi the tumfuit; ut 

fourth Commandment, Exod. 20. 11. the other mentioned P er petmifn 

in the repetition- of the fame Command, Dent. 5. 15. The ™™ufcrea- 

firft the benefit of the Creation, being of a greater extent ttone extarei,et 

concerned all mankind *, but the Jews were more efpecially utmonumentum 

entrufted with the memorial of that glorious work ^ and e Jf 6t hberatio- 

therefore the Lord did engrave it in the body of the fourth ™ ex ft r vitute 

Commandment, alledging his progrefs in the work of Cre- pfuamm%i. 

a'tion, as the reafon of that precept j that as he did work fix onu deo debit* 

dayes in making the world, and refted the {event h , Co man proquieieah- 

ihould work fix dayes, and reji the feventh , contecrating *>wibw pos 

that weekjy fequeftration to the honour and fervice of the S^f^/** 

Creator. Tkefecond benefit which the Jews commemorate vtfimos 

in the obfervation of their Sabbath, is their miraculous deli- Get. dcleg, 

■ verance bom. JEgyptian bondage*, that feafonablere) 'cue was ® cu 

tmbroydered with a pile of miracles, and therefore the Lord Deut<5. 1$. 

brings it in with an ergo, in Dent. 5 . 15. as an authenticall 

ground and reafon for the Jews weekly obfervation of the ie- 

venth day, to the glory, and in the worfhip of their Omni* 

potent Deliverer. It is very obfervabie, how frequently the "^OTfum 
'£ • ^t_ ^ t^ 1- • t- • 1 comparatpt- 

Scriptures mention this great Deliverance •, m Exod, 13.3. flri m auxfimili 

it is ulhered in with a memento •, and the day of its perfor- loco, in quo 
mance hath a Selab put upon it. JEgyp is called a houfe of mancipia con- 
bondage, Deut. 5. 6. where there was no furniture to gar- fl rtn 8 e ^ J ^-t 
niihit, butftrokes and ilavery. In another place of Scri- tytJafefvl 
pture, Mic. 6. 4* It iscalkd a boufe of fervants, where toyle tia cogtbm- 
and fwcat was the badge of every Inhabitant. Rivet com- tur. BSv. 
pares JEgyft (when the Ifraelites were erijlaved there) to 
Jofeph'sfrifon, Gen. 39. 20. To Jeremiads Dungeon, Jer. 
37. 16. To Samfon'i Hold r Jndg. 16. 21. where he ground '"<*&**& <?- 
at the Mill. Now tht-fbatfnefs of the fervitude fet off the 25-fi^ f ' 
fwettnefioi the delivery, a delivery fo great, that it mult be danfamejeo- 
part of the Cateebifine, which the Jews miift teach their jxsramuteame- 
Cbildten, Exod. 13. 14. one of the Trincipits of their Reli- m wian\it\e~ . 
gion s this providential mercy muft become do&rinal inftru- Kenf ' 
&ion. No wonder then if the Jews muft therefore obferve 
their Sabbath, to preferve /re/fc the memory of Co great faf- 
vatioir? and which is obfervabie , The Lord mentions this 

D d 2 fiupendous 

20 a 'the Tragical Sabbatarian. 

Jtupendous deliverance , Mic. 6. 4. almoft eight hundred 

years, after the acctmplijhment, asofaitoryto be wrote, in 

Marble •, nor is it to be ovcr-paiTed, that this freedom from 

^Egyptian bondage, is both the ujher to, and part of the 

Decalogue, the Preface to the Ten Commandments, and a 

, .» peculiar, reafon in the fourth. And we Cbriftians in the ob- 

IfUdJdlf "quo " fervatiun of our Sabbath, eye a great, nay, the great eft. bene- 

Chnflulamor- fit, (viz.) the moft inetiimable, the moil inexplicable, the 

tuit refur- m pf^ inconceivable refurreition of Chrift •, that triumphant 

tt*\t\ApoMi wor j^ t hat'^r/r jiep of Ch rifts exaltation, did firft breath 

l"Jr>divt * nt0 9K Sabbath the breath of life. When the Sun of Rigm- 

diem Sabbato teoufnefs did rife, it made our Sabbath, Day, nay, a day of 

■proximam ctB /^c and falvation, or as the PfaJmiif , Pfal. 118. 23,24, a 

iui divino de- miifV£ Uous day , a day not more befet with mercy, then »wz- ^- ^ r .^ ^^ £_<j us j*^ ^^ f j^ ^Egyptian bon- 

SmexitChrv j a g e , an d therefore (beds a greyer glory on our Sabbath y 
rtmTstbbvi, then either the light of the Creation, or the glory of a tern- 
mamfejledo- poral deliverance could caji uponthe^ Sabbath of the Jews. 
cens, k.nos& Venerable Bede obferves, Chriji rofe in the morning of the 
anorie aniffi» r^ j^ f the week^, to raife us from the death of the foul, and 
vefufdtatos^n ^ ^^ ^ to the light of perpetual happinefi. Our fouls be- 
fclTim^per- nighted by darkne :1s, by the appearing of the fi^i morning 
(&;3un/CT. Bid. jhzr, Kez/. 22. 16. are lead out ofthif darknefs into his mar- 
vellous light, 1 Pet. 2. .9. and being fettered before, are 
1 Pet. k p. loofned, and enfranchifed into the glorious liberty of the Sons 
i\cm.8.2i. of God, Rom. 8. 21., The rich; and we benefit which *ve 
commemorate on, our Sabbath, 4s Chrifis rifing from the 
jfo&enawtep g raV e, when he ftmquered death, pinnion'd Satan, locked 
cbYifiut^nofc l| p t | ie gates of Hell, perfumed the grave, and became the 
2K3fcw - powerfull c*///e, and great exemplar of j our refurreilion. I 
°momp»€jhfed cannot, let flip the Elegance of a learned man,, who takes 
Ulucefcent die notice, That Chriji was born in the night, apprehended in the 
rrfurnxit, vt IgJL/ died when the Sun was dar.hped, andwrapt up in Cy- 
tt^ d p, efs and Sables, hut rofe at day brea^ when the light, began 
%reSior.e,&c, to appear, io intimate, that the dark^jhadows of cur fins were 
put to flight by his glorious refur region, and eternal light of 
righteoujhefs did compafs us as with a garment. 


The traStical Sabbatarian. 205 

The Jervijh Sabbath, and the Cbrijlian agree in this ,, 3. 
That bolineflto the Lord® written upon the breaji-plate of c xoc j 28i 3 f. 
both v both mult be inviolably and fpiritually obferved to 
God. Purity and fm&irication, is tiic beauty and comli- 
nefs, the end and anjwer oibotb. There was a time when . 
the Jews were jo exact in the obiervaticn of the Sabbath, £x R ... . 
that they fcrewed up the peg too high, and the firing broke r^fsrtur,quod 
into fuperftition j their own Rabbins aver, that to put an indie Sabbjti, 
Apple to the hre, to take a Flea which was skipping from nonl^etps- 
one part of the body to another, to peele Garlick to eat, to mum dm ™ ers 
climb a tree to break down a bough, &c was reputed a- ^^'^"r/T- 
mongit them altogether unlawfull > nay, fuch minute trifles napi^kvercm 
which the learned man gravely afTetts, are more foolilh then mittere, ai$ aU 
the toyes and jells of Sicily, Indeed thefe over-zealous Rab- humqwdedcre 
bins thinking to make the Sabbath more fpeciom^ made it ^^ m ' 
more ridiculous, and put blachjpots upon it, inftead of ma- Munfler.' 
king, it more beautiful! > yet thus much we may learn, that 
the over-plus of Ceremonies implied their exacl obfervation, 
and their nicenefl and fuperftition did flrongly imply, there 
was much religious devotion, as the guilding of the frame, 
fpeaks the choicenefs of the piclure : However we may coin 
hdently conclude, that the Jevpijh Sabbath was encompatfed 
with a hedge of thorns, that neither feculav labour, nor 
fenfualpleaj'ure, npr finfull practice was to break in to pro- Tev P <(mm ^ 
phaneif, And God was very zealous of his Sabbath, that^^"^/^ 
it might not be polluted , when the tranfgre flour was to be loribut Sabba* 
punifhed with no lefs penalty then death, Exod. 3 1. 14, 15. tumexprimit 
And which is obfervable, not riot, but n?ot\ on the Sab- j^P**; Mo- 
bath, not lufi, butfeeat was punimable with the lois of life. cn * „' 
Nay, God did fee the leafi rvrinkjes in the face of the Sab- N *-f ef l U °? ic{i , 
rJath, and took notice of the leafi defilements if it was but ^gravitwcoL 
tbe gathering of afcwfiickg, Num. 15.32. And this example queri debuerit, 
was in terrorem, for greater dread and terrour to others: quia content- 
And Rim animadverts, That eternal death in the Scripture P^h*"™- 
ment zoned U threat ned to objlinatefinners, But to Aide down **^f}"£. 
to Gofpel times, Holixefidoth not lefs become the Cbrijlian piiao vindu 
Sabbath j we may hear by the thunder, and fee by the light- can', iUv. 
ring of Gods judgements upon Sabbath bretkgrs, howjea-- 


io6 The Fra&ical Sabbatarian 

Jons God is ftill of his own day s the change of the day from 
the feventh to the fir ft opens no gap to loofenefs, gives no 
dijpcnfation to fin or fenluality : The day is changed, but 
the bonds are not broken -, our tie is as firing as that of the 
.Jews, to the firitt and holy obfervation of Gods blefTed 
Sabbath. If the Sabbath was to be kept holy in the times 
OMimtft cu °f tne ^aw, m,j ch more in Gofpel-times. The fourth 
tern utinon- Commandment binds us as forcibly as them, and it is our 
mbui peccattf glajje as well as their dire&ory, our chain as well as their 
eternara mor- % nd, it is ftill Remember to keep holy the Sabbath day^ Exod, 
temfcjbde- 2Q> 8< whether if be the feventh day, or the rirft. Gojbel 
t\unctatam,non ,. . . r n r i • i 

inficiasmw. ^W Jt mav roa ^ e nn m ore jhamejul, not more venial, more 
• Riv. hateful, and not more excujable. And if Sabbath-pollution 

Ezek.20.13. was matter of complaint heretofore in legal times, Ezek. 
20. 13. To a& the fame fin under Gojpel-grace is a more 
prodigious crime. Purity certainly is the decency of the 
Lords day.The love of Chrift in rifing for our juftification, 
^om.8.54. R0W.8.34. ^h°uld in no wife make us more wanton., but 
moie obedient. 

And as the Jewijh Sabbath agrees with the Christian in 
many particulars, io in feveral things we may difcem a dif- 
1. Firft, They differ in this : There was a multitude of ap- 

H.xod.xtf.22, pendices and impofitions which did clog the Jewijh Sabbath, 
27. all which are taken off from the Chriftian, to make the 

Exod. #. 3» yoak more eafie and lightlome to the bearer. The Jews on 
Exoa.'^ao". x ^ zir S^ath were not to gather Manna, nor to pick a few 
Ads 1. 12. * fticks, cr to kindle a fire ) nay, they were not to ftir out of 
their places^And in after times they were only indulged to 
Bustorf. lib.3. travel aSabbath days journ/, which fome learned Expofitoi* 
P 100, confine to a mile, and others ftretch it out only to two. 

Thus God was pleafed to pinnion and fir eight en the Jews 
(baefavm^' Sabbath with a multitude ot'burdenfome circumftances, and 
~Patre, i & Fili* a failure in any one of them was very prejudicial to the of- 
t\m ; In ?aue^ fendor. But Chrift rifing from the dcad,did not only loo- . 
piudmjh, Cm the bonds cf the grave, but of the Sabbath too: Thole. 
^^%x»dW^cte^ch^^rftte Sabbath of the Jews, are 
ben. 1 Zanch now like knots plained oif ? like darker (hades which are 


T&f FraSiical Sabbatarian* loj 

now blown away : And the Lords day is freed from thoft 
fruitlejs ceremonies, and is wholly to be {pent in fweet com- 
munion pith the Father and his Son J ejus Chrift, John j. John i, 1,3. 
1.3. Our Chriftian Sabbath hath not its fetters on, but 
holy liberty is it's character and Shibboleth > Our fhges 
are not laid how far we (hall go- on the Sabbath, if pure 
Ordinances are our errand. Holy Christians went many 
miles to hear heavenly Mr. Hilderjham, and it was not re- 
puted their crime, but their zeal. We may on the Sabbath Nm^*^ 
alleviate winters cold with feafonable rires, and God will 
not judicially turn our (ticks which were to warm us into 
flones, to bruife and deftroyns: we may gather up Man- 

na, evcnjpiritual Manna, and it will not be our fault, but t t * 
our happy frugality •, our Sabbath is the Souls feafting day, E ^ . ' 
and our proviiions are no lefs then true bread from heaven. p u \ u C u m ™ a [ 

We Chriftians are not denyed on our Sabbath the moderate turapugmt. 
furniture of our Tables, Chrift himfelf feafted with the Pba- Gonvivium q. 
rifets pn the Sabbath day, Luke 14.. 1,7. Our ereateft nimci , vit *' 
care in this cafe is, that our tables be our jupport, and not nomn ha y et , 
our fnare. To wind up then this particular i Our Chriftian Ghemnit.f " 
Sabbath, though it hath lefs ceremony, it hath more fub- Pfal.^.22, 
ftance \ though it hatri" fewer leaves, it hath more fruit, 
and though it is unhinged from legal obfervances, it is more 
enrich'd with Jpiritual Ordinances. It is a good obferva- 
tion of Learned Andrews, That God impofed upon the Jews Bifliop L \ri^ 
not to hjndle afire, or to drefsmeat on the. Sabbath, this was dretvs, 
meerly ceremonial, and only belonged to them. Therefore 
our Saviour/Wefe/// our Sabbatl? in removing thofe bur- 
dens which were the. fervih badge of the Jewifh peda- 
gogy- ' 

The Jewifh and the Chriftian Sabbath differ in this -, & 
upon the Jewijh Sabbath there were carnal facrifices offer- clarius imper- 
cd as wel{ as Spiritual fervices performed : On the morning f e ^°^m to- 
of their Sabbath, there was offered two Lambs of the firft^'Jftvt*' 
year without jpot, two tenth deals of flower for a meat offer- n3 9 &i)kims 
ing, mingled with Oil, and the drin\ offering thereof-, and iUf.nonpoJfs 
this is the burnt offer ing of every Sabbath, beftdes the conii- p^fiere-con- 
nual.bumt offering, Numb 4 2%> 9, 10, There was iikeW\Ce^^ : n ^\ 



2 08 The Practical Sabbxtariag. 

t:snes rewm on the fame morning burning of Incenfe, Exod. 30. 7. So in 
tnanimjtarum^ t ' ne Afternoon both facrjfices and burning of Incenie, Exod. 
TJZbm 2 ?'3 8 ' And to this alludes the Pfalmiit, Pfal. 141. 2. So 
obhtionesre- tn at much of the Jews Sabbath was fpent in the offering of 
rum animata- thefe legal facririces, winch the Apoftle calls carnal Ordi- 
ru/Ti.Far, nances, Heb. 9. 10. And which Alafide mentions as flejhly 
chriftut cor- rites, fit only for abolition, to make way for more fweet 
rettwwem anc j ftiritual Inltitutions. Farms fuperadds , and calls 
Y paTes etczt- tn eni Mwpe//*# eblations, the grofTer victims of a people 
mk f ',ifj;ij- kept in the dark. Thefe Jhadowy offerings were only the 
Utiiy eorum U Jtppijb Alphabet, to teach them how to fpell the meaning 
eofpirittukm f better oblations to come •, And therefore Mufculus calls 
fnduvlZ™* lhe -^ Sabb * th > ^ ie £* 7 > * ™r^/W, an elementary , * 
tf&rarcnuar • Jbadowy, a pedagogical Sabbath. 

Aeum,etjpiriw, But the Cbrijlian Sabbath knows noftone Altar, nofteflj- 
etveritate. ly facrifice, no fpilling of the bloud of Lambs, no making a 
Alap.Mufcul f moa ^ Wltn i nc enfe and Perfumes: Thefe exterior var- 
trlccLuCT. nifhes and Types are a &ro%# cloud to us which wholly 
difappears. We on our Sabbath have no Altar but Chrift , 
Rev l^ n0 li:cen ^ e but ms me /fS no ^ a Y in g °f L^nibs, but of that 
■■Reviiii. ' Lamb without jpot, which was .Jlaiu from the foundation of 
Jam.$.i<5. the worlds we offer no burnt facrifice on a Sabbath, but a 
Hcb.p.14. heart flaming with zeah nor do we bring any tenth deals 
Ahare nofrum of flower, but thofe meanfervices of our fouls, which if we 
chri fly e ft ,HUt had better, we mould offer them to our dear Jehovah ■■> not 
?jL fuit'quT do we- mingle any Oil with our offerings, but only the all- 
eftfcfjcrifia- ingof our graces in out holy performances. The facririces 
um, faccrdos, q{% Cbrijlian upon the Lords day are of a more refined xn- 
etetiamdltare. t ure, then the carnal facrihces of the Jen? j upon their Sab- 
bath : The bending of the knee, the lifting up of trie hands, 
the compofing of the countenance, the weeping of the eye, 
a^e the offering up of bis body as a rcajbnable'- facrifice, 
Phil. 2, 17. Horn. 12. 1. The ading of faith upon the word, the dj- 
Eph. $. 2. (periling charity to the poor, the pouring out of players w 
Heb 13. 15. holy add reffes, the rendring of thankfgiving for receiving 
r Pet. 2.5, merc:es,are the facririces of bis foul , they are his jpiritual 
oblations which he offers to God on his own day. The Chri- 
stians fervices on the Sabbath are fo far Jheet- 9 as they are 


The Fra&ical Sabbatarian. 209 

foul-fervices,znd they havefo much acceptation as they have 
of the heart. 

The Jervijh, and the Chrifiian Sabbath differ in the durati^ z t 
on:The Jewifth Sabbath ended in the times of the Gofpel,but 
the Chriitian endures till the day of judgment, when time 
{hall be no more. The Sabbath of the Jews was bnryzd 
in the grave of Chrift, and their its honour was laid in the Mat. 17.2,3, 4, 
duft : But the Lords day (hall flay, till the Lords fecond co- 5. 
ming, and then it fhall not be buryed, but transfigured into 
an Eternal Sabbatifm, when all the Saints fhall fay , It i/Heb^. 
good to be here, and Mofes and Elijah fhall be our eternal 
Companions. Our Sabbath is not fojhort-livd as that of 
the J ews, but at the great day of account with the living Mar - 2 - a8. 
Saints, it fhall be caught up to meet the Lords of it in the J xhci.4. 17. 
air, and fo fhall it be ever with the Lord : as a little to al- 
lude to that of the Apoltle, 1 Thef.^. 17. And in this "re- 
gard, the Chrifiian Sabbath much outvies the Jews feventh 
day. Duration and continuance fats z higher price on eve- 
ry thing which is valuable > The Temple exceeds the Ta- j h n 14.2. 
bemacle, not only for the coftlinefs, but for the continuance 
of it. Our pofleilions above Chrift calls Manfions, not on- 
ly for their excellency^ but likewife for their per manency. The Omu homoefi 
Body of a man which is his inferiour part is called a Taber- advena nf 
bemacle of clay, 2 Cor. 5.1. which is foon taken down: "j^f^** 
But the foul which is mans better part is a piece of eternity, comheUitw™ 
and when 1 difunited from the body, it takes its flight unto migrare mo- 
an eternal condition and eftate. The profped of a fair riendo.tod /» 
Landskippleafes us not fo well, becaufe it is tranfient ; but & om °e* le ft\ 
it is a f leaf ant thing to behold the Sun, Eccl. n. 7. becaufe "m^ fed mane* 
it will not meet with its laft Jetting till the confummation bimm,undo 
of the world. Gold it lelf is defticable, becaufe corruptible, cxlumvocnw 
1 Pet. 1. 18. Duration is the exetUency of every good thing, cn/f ^raa- 
that which makes grace it f elf look Co lovely and beautiful, ncns Aug - 
it is becaufe it cannot faint away, it is as immortal as the «z m >uhvQ 
foul it enricheth > this fets offits comelinefs , it cannot lofe ^ ^" ^ ' 
its beauty, Cant. 8. 7. But to return to our Chriftian Sab- « ^ jrapi^K 
bath : It therefore differs from, and hath the preheminence £«m *xwh ejw 
over the Sabbath of the Tews, becaufe it walks over' its irnifo. 

2 1 o The PraUical Sabbatarian. 

grave, and will furvive till all Gofpel Infhtutions thai! 
ceafe 5 and our weekjy Jubilees (hall be turned into eternal 


The Comparifon of the Cbriftians Sabbath here, 
with bis Eternal Sabbatifm or 
Reft above. 


N D that the joy of meditation may be full, and may 
,be wholly indefe&ive in fuitable objects, to prey upon 
on Gods holy day, efpecial/y in the mornings fo far as tjme 
V/tes Domini- a nd convenience will permit, Let meditation look for- 
ca, eft imago war d^ or rather upward, and obferve what proportion our 
™a$dua ^om- Sabbath here bears with our Sabhath above. This p leafing 
motionevit* tasl^ will caufe meditation to renew its ftrength like" an 
iViuf nunquam Eagle, Pfal. 103. 5. and to take its flight with greyer vi- 
deJiM*,non g 0Lir ant j liveliiiels. And to make the comparifon more 
^mfemhra- c oufiderable, we will obferve wherein our earthly and our 
tionemviati- heavenly Sabbath do perfectly agree, and then take notice 
<r um pmrs+. wherein our heavenly doth tranfcendently outvy and furpafs 
BaG our earthly. 

!.. Our earthly Sabbath doth referable our heavenly in the 

holy nature of it. . They are both holy, our Sabbath b ere is 

BxGd.35,2. called V~\p lZIV, Exod. 35.2. A bo ly day, a day let apart 

Exod. 28 3d. by a ho ly God, to be fpent in holy Cervices, deftinated to fa- 

HirP tinp cre( j anc j /^/y p Ur p fes, vouchiafed for holy Communion 

with Jefus Chrilt , and appointed as a blelTed means to 

make us holy. The Lords day as our Sabbath is called, 

Rev. 1. JO; carries holinefs in its very title. Its name is 

Hoc Sabfotum wr j tten m tne golden Letters of fandtity, and fo our heavenly 

cfjoaturmre- Sabbath is an undefiled reft. Heaven admits of no impure 

mi* perfpiri- thing, no unclean perfon, £^.5.5. There are no weeds in. 

tuahSdbba- ur Paradiie above. Oar future Sabbath fhall be an ever- 

tutnhiijwyi- j fti hol d w ^ have therc ^/ G d t behold, a £*- 

metowtan. h Redeemer to enjoy, 00/y Angels to joyn iffuc with 9 jpot- 


The Practical Sabbatarian. 2 i 1 

lefs and glorifyed Saints to delight in : nay, the rivers of dtminfutura 

pleafure which run at Gods right hand, Ffal;*6.2. Pfal.^^V*- 
" J » ,-l n. «'« n. i ii * uf em omnia tn 

1 6. 1 1. have chryitalhne itreams,and are excellent Hot on- om f oU5 Gefo 

ly for their fweetnej's, but theit purity. Every thing in Jn die .J^. f .. ° 
glory is unblemijhed, and without fpot, elfe heaven could j,/^ tft ^ t , 
not be the feate and.refidencc of the great King. A learn- fc&kfub pe- 
ed man obierves, Our eternal Sabbath is ontly the con] urn- di bw conteve- 
mation of our spiritual, which confifls in a full cejfation from ^f^'J? 
fin. And indeed in heaven all caufes of fin (hall utterly and tam p\-[ rf ^" 
evcrlaftingly ceafe. * riamexpug»c% 

Fhft, The (Corruption of the Flefh. infuturaple- 

Secondly, The Temptations of Satan. £*? **'"- A 

-7Kr#£ The Sedu&ons of the World. Wa w* 

Fourthly, A Propenfnefs to Evil. 

Fifthly, A Faculty and capacity of often ding Jng/flry the 
Saints fhaiJ be endowed with fuch perfect purity^ that fup- 
pole Temptation could get within the Veil, and intrude a- 
mong the glorifyed Saints, that Syren (hould noway im- 
prefs or allure them : So then onr Sabbath here and here- 
after both look fair becaule of holinefs. 

Our Sabbath here reiembles our reft above, in the duties 2. 
and employments of it ; In our Sabbath below our whole bu- 
finefs is with God*, we run it out in hearing fomething 
drop from the heart of God, when we attend upon his 
word, in making our humble addreflfes to God by (ecret and 
more publick prayer, in fixing our fledged meditations on , 
God, in finging Pfalms, and making melody in our hearts to $ '***?' 
God. The Saints task^is wholly to ferve God, his priviledge lntYa J? 8^'- 
is to enjoy communion with God, his ambition is to Sun "ft^T™! 
himfelfintheprefenceofGod, on Gods holy day : And deeojuTgau. 
all our employment in our celejHal Sabbath will be to re- det fr in qua 
Joyce m God, and toglorifie God ', we (hall fpend eternity in 8™det D«_- 
venting our joys for the blefTed fruition of God, I fay in )£' 5^. fr ' 
venting thofe joy ;•, fJ'$T 

Fhjt, Which will be rare for the fubjetf of them , they Tuncgaudet 
are the jdys of the Saints, John 1 6. 22. homout Domi- 

Seco??dly y Rare for the fountain and firing of them h they f^sjSW*" 
a rethejoyof^L^ 5 M^25.2 3 . ^ aSST^' 

Ee 2 Thirdly, 

2 12 

The Practical Sabbatarian. 

i Pet. i. 8. Thirdly, Rare for the plenty of them , it (hall be the fuU 

Exultabunt nefs of joy, Pfal. 1 6. II. 

■SanfKingh- Fourthly, Rare for the adjuntt of them \ joy in the Holy 
ria,vidcbunt n u n n x> 
Vtumetga* Ghofi J^m. 14.17. 

debum 9 Uta- Fy'tbly, Rare for the efficient caufe of them, they are 
buntur,etde- joys from the Holy Spirit, Ifa. 35. 10. 

leftabuntur, ^ Sixthly, Rare tor the characters of them, our joy in our 
ftgfij <"™?' Sabbathfliall be, 

jocundabunw F* r fii True in eternal cordial joy, all the faculties of the 
aierm. Cypr. ./W (hall tripudiate and leap for joy, they (hall be as a dan- 
Beata Veitatu cing Sun, or as David danced before the Ark, 2 S^w. 6. 14. 
viftoeflgjudi- and their feveral meafures (hall be *k elevationof the es> 
tf D^n/rw. ftacy. The undemanding (hall joy in the Lord for its 

peTgauZC dlvim li £ ht * the ^ i/; ^11 jo/ in the Lord vfor its /*r/eff 
vim-ens omne cori finmcy to the divine will : The memory (hall joy in 
gaudium extra the Lord for its full jlrengtb, and fb the affeiiions for their 
quod non eft heavenly purity. 
gaudium.Avg. Secondly, Our >/ in our Sabbath *We (hall be ^w, 

without mixture of grief or difguft. Our worldly joys are 
Pfov.14. 13. >Aw«/*7X££ 5 bitter-fweets, fweet brier, which can tear as 

well as /<?#*■ y but in oue celeftial Sabbath, there (hall be no 

Gall or Vinegar in our Cup. 

Thirdly, Our joy in our Sabbath above (hail be (table and 

fempiternal, neither to be interrupted nor concluded, be- 

caufe the fountain of it will be eternall, viz. The fight of 
Sitamavkfo God y who is the high eji and chiefed: good, the mod tran- 
iMCtttivejl, j cendent lovelineCs and fuperlative fwcetnefs. The Sun of 

wbwndkln- nature > now ^° tn it: re fr £ fh us i n 0Lir v i £W of it > now hi- 
tifrutvitam finitely more the Sun of righteoufnefs , Mai. 4. 2. when 
nonmoddim- (hiningin its full glory above in the heavens! And as ui 
$ertiat,fed Gur faavenly Sabbath we (hall be ever venting our joys m 
t^TiL God > fo ourw °rk (hall be always to be praifing of God, 
ntS^aea- theglo/ifying and lauding of God will be the Saints great 
twas.dffifione employment in heaven : God who is the chief eft good cannot 
Hdionimlu- hefeen but he muft be loved, and what we love, we necef- 
*h$*{mvi< fafiy praife \ Commendation is the natural fruit of affeUi- 
amtifick di- on ° ^11 creatures who arrive at the fight of God, are fUled 
l&U\&&n. with his praife > they hw^.wordsto advance God, if they 


The Practical Sabbatarian. 213 

have eyes to behold him i, the four beafts ? Rev. 4. 8, 9. If tumininfinu 
they have wings to fly /<?• CW, they havtf'language to ho- g^j?" " 
nourhim j if they have eyes to behold him, they have ^ndum^T 
tongues to admire him. The four and twenty Elders, Rev. compleiuii \n 
4. 10, 1 1. They are not onely proftrate before God, but they pcQora pi- 
ipeak admirably of God, their praifes are at high as their wutii 9 'qi?anAp 
perfons are low > they indeed cafe down their Crowns, but c ™ 3tore mfolif $ 
they lift up their voices, as in the forementioned Text, The i° r /?/i"i , 



Seraphims above the Throne of God, though they ofivy theit modo oculis f u 
faces, they do not hold their tongues, and though they hide intuebuntur^ 
their feet, they ftill lift up their voice, If a. 6.2, 3. The f^'ritJMe- 
Angels about the Throne of God, magnifie the Name of [ZnTdifair' 
God, Rev. 5. 11. Thofe pure fpiiits are praifing fpirits : penitu/p^xa. 
And ailuredly, whefocver comes near the Throne of the torumtenebru 
Lord, will exalt the Majefty of God. The beatifical yifion plenflkti per- 
will be the attractive and incentive of eternal praife and a- f avcmur< i 
doration. Praife in heaven is the Angels long, the Crea- f Pf am verita- 
tures tribute, the Saints hallelujah, the efflux of unfpeakable [Tofuhi™"* 
joy, which arifes from the pojfejfton of God , and, this. is the en^camalTcre 
work of the firft-bom, now. they keep their Sabbath in ano- 'meofiriumfe- 
ther world. flivum. Aug. 

Our Sabbath here refem^les our Sabbath above in the en- f^lf' 22, 3 °* 
joymentsofit. Our Sabbath in this life, is a day off ellon>- H^i^ 2 f' 
flip with God--, Ordinances are .the Garden for the foul to 
walk in together with his belo^d, Pfal. 6$. 2. | They are the c <' 
fouls banquetting houfe, and the Sabbath is. the fouls ban- jXnt *' 
quettjng;%. This holy day is as the pop le of.Bethefda, to John 2.10. 
cure owx fpiriiual difeafes, as t(ie wedding in C#i/* of Galilee, Mat. 5. 1. ' 
where we meet with- our better wine r as that Mountain Luke-22. 12.. 
where Chrifr preacheth by his Minifters, as that upper ^ ^' ^ ■ 
room where Chrift -fits down with rus Difcipks , the Sab- 4 ^ 

bath is *Ja^ f%:ip which we have unravelled to us,. the 
things which belong to our peaces Now the Chriftian enjoys 
converfe with his elder brother , the Lord Jefus Chrift \ now 
he traufads the great affairs of eternity, layes in ftores of $i- 
rrtual grace for. future {pending, and bufies himfelf to carry MVegekcnnass 
on the J 'uit of his immortal foul : And as for our enjoy- ^» nihil 
meats in our heavenly Sabbath, they may be all fumme.d up 'efiefdudVd 

in^foriA.Chry. . 

. , ' '■ I 

. 4 The fraSical Sabbatarian 

, in the beatifical vifwn : This is the Saints effential and prin- 
*J* 8Te *V cipal beatitude when they are arrived at their Country above, 
ili^Sscptoih- i£° r - *3- I 2 - 2 C° r - 5- 7- -Rer. 22. 4. Chryfoftomc obferves, 
V* <?co7& ?i I* M wore then a t'bmjand bells to be excluded from this glo- 
pnffK. bafil. rious fight. Bafil faith, The want of light is no fucbpre- 
In-vita <*tern8, judUe to the eye, as the banifljment from the fight and prejence 
dei ejfsntia iien cf God, is to the poor dejolate, caitiff foul. The fight of God 
qui&enfeyfibus is like a knot of Diamonds, it fparkles with all varieties of 
veYiim ammo g] ory , if is t ^ e gi or ifi ec j Saints heaven, the Angels 'hapfU 
^oUmVbea- ne f s: ln tms tranfporting vifion is contained whattbever man 
TJjiui < :m w 41 defire, whatever man can well bear j it is the Pa- 

i John 3. 2. radife ofpleafure, the fountain of joy, the field of knowledge, 
Pet. Martyr. tne ft^j of praife,<the heigth of triumph^ this (hall be done to 
Pidebimw de- all, whom God delights to honour. Biel taketh notice., 
vmfpiritu, vi- tnere } sa four-fold way of flawing God : 
debtmusetoeu- p F»irh 

l«,fedJl>iritua- *• ^ ™»- . 

lfo?r;wrporj 2. By Contemplation. , 

€m'pi nofira-e* 3. By Apparition. 

vunt fpiritulia 4. By open Vifion. 

™"f ub j}™!* ^^ £ rft way j g Q f common ^ mct . tne f tconc l X excellent 
fyVtoonit'ra- graces the third ot facial graces and the fourth of cow- 
tiewf. Alfted J animating glory. The ./?£/.>* 0/ CWthen is our chief ewjoy- 
wetf* in our heavenly Sabbath , the r^of all, the bigbefi 
«ev. 22» 4 5. yo ^^ hi the Angels ladder ; There was a bright eifay of 
=Bxod. 33. n. this glorious fight in the Lords familiar difcourfe with Mo- 
Mat. 17. 2,3./^, £x^. 35. 11. Numb. 12. 8. A brighter difcovcry of it, 
■&CV.1.131M5 m Chrifts transfiguration before his Diiciples, Mat. ij. 2, 
T b o 2<5. 3* ^ut f ^ e mo ft bright reprefentation of this Cceleftial proj- 
Pfal.42. 2. p e ft-> was in the Patmos Vifion of Jolrtrthc Apoftle, when 
vpfo].i6. 11. he faw his Redeemer in h\s glorious and heavenly robes, Rev. 
Pfal. 36. 10. Xm 13, 14^ i5,^Tc. The beatifical vifion hath blown up 
fparksof triumph in the hearts of Gods people, even in this 
Johnri4.2,3. j-^ xhiscaufed Job's ovafion and exultation on his dung- 
hill, Job 19.26. Eavid's triumph on his Throne, Pfal. 
11. This bkffed fight if? that good which the Saints promife 
themielves in another world, PfaL 36.10. lot ibis fight 
believers long , Pfal. 42. 2. To this fight the promif- 
' looks, Pfal '66. r8. Mat.^.d. To make way for tMsfigbr, 


The Tragical Sabbatarian. 2 1 e; 

our Saviour is gone before, John 14. 2, 3. And tofeoire 
this glorious fight , Chrift hath begged it of the Father, Vifurifuntbea- 
John 17. 24. And the enjoyment of this happy fight will be " <feam,in ipfo 
our Crown in our Sabbarh above,. Great Divines conteft cor P 0Ye ^ u ' 
much about the manner of our feeing God, whether with l^non% 
the eyes of our body, or onely with the eyes of our minds, parva quaflio. 
or whether (as fome) with our bodily eyes fpirituahzed > Aug. dc Civ 
I mail not intricate my felf in thefe mazes of diipute, but Dci * 
onely conclude, our fight of God will be glorious, full, per- 
feci-, ravifhing, everiafting, and will run parallel with our 
eternal Sabbath. 

Our Sabbath here refembles our Sabbath above in the a 
reft of it. To «wr^ upon our Chriftian Sabbath is to defile 
it i ouxfrveat is out fin \ the pains we muft take on this holy- 
day, is not with our handsjzut with our hearts : The brain 
indeed muft-work, but in holy meditation \ the tongue mufl 
work, but in prayer a^9i J application , the. heart muft work, 
but in ardent and holy ajf eh ion -, our faith muft work, but 
in feafonable application, in apprehending Chrift, and en- 
tertaining Truth : But as foxfecular works they muft be Operum huma- • 
wholly fuj bended, and laid afide on the Lords-day. To work norum duo fi* nt 
upon the Sabbath , ^ZZTnfe 

I. It is a facrilegious acSr, it robs God of his time , that alteram eft i\\ 
feafon which God hath principally fet apart to converge HeitorumUitita 
with men. The Sabbath is the Lords day, it is none of ours, fyntneceJfaYii 
it is his inclofure, none of our Common* and therefore to ^"^P'?"'- 
fpend his day,' m^nypart of it, about our works, it is both ££/? ^ V/ "~ 
fin and facr Hedge)' f mty noaia^n- 

Secondly, It is a confufing A& : Six dayes we muft work> bone/la, etftt* 
if we likewife work on the Sabbath, where is the difiinSi- P^Kflua.^uam 
ml Then there will be no wall of reparation, all will be Temul\ontnt 
working dayes, and there is no day of reft,znd Co the fourth in f e hcitl, 
Gommandment iszmeerparenthefis, and God wrote with fa qu* alitor 
his own finger a meer impertinency. To what a height o[f m *omnwd U- 
frenzy will thefe confequencies rife? There is no <gold 'of '^ZVllohTri 
Sabbath to be found in 'he rubbifh of the week > why fhould opemdomlfc 
any rubbilh of the week be found among the gold of a Sab- cm, t\ea?Jfjna* 
bath } ct honeff<u, et 

Thirdly™* 1 **^*' 

2 1 6 The PraSiical Sabbat aridn, 

tnfe,\eiumad Thirdly, It is a dejtruciivj ad ', It robs the foul of its 

fanMjicjtio- fweeteft opportunity. Chrift is moji principaly to be fpoken 

rcmSabbJti -^ ^ t ^ e {- j ^is own j this day is fet apart for 

■ moJjf.Mufcul. mtercourfe.with heaven, it is the term time of the foul, a 

Z?ar/ie time for his affairs v and therefore to fpend any of this 

time mfecular works, what is tt but to finely the bread out 

of the mouth of the foul, and to throw fire-brands into the 

believers harveft ? 

Fourthly, It \s^i\Jr religious A<3, below the devotion of 
the.very Htatbens, who -have kept a Sabbath, as a rejL It 
is recorded in Heathen Stories, Thattheir Boyes go not to 
School on the Sabbath day, neither are humane Arts and 
^o%7it Scienccs then tau S ht or deputed. And Fhilo Judem ob~ 
lew pSu.f erves ) Tnat divers poor people, that never had Scripture 
erit, illud won or Prophet among' them, bat followed onely the condittt of 
folumex aliis the light of Nature i and what they had learned from their 
(cYipw* lot's^ncejtours, did' keep the Sabbath d5y. And Clemens Alex- 
L\wverb* PU ■ an drinus tells us, that the very Heathens did account the/e- 
ealligitur (won venth day, a holy day g And that Alexander Sever us Empe- 
facies uUum o- rour of Ko^p, though a Pagan and an Iniidd-, yet every 
■pw) fciLjer- Sabbath day, he retired from, his warlike affairs, and went 
vile, quod pub- int0 the Capitol to worfhip the Gods. Mitfcidus calls, 
parrw, «cul- All fecular aiidjervile tvorkf the impediments of Sabbath- 
turn divinum holinefi : And indeed they are that dirt which flops up the 
impediat.M)- water-courie of grace, that it cannot run out. upon the 
raleenvnet ^ul. It is very obfervabk in the time of .the Law, how 
ITattaprl Severely God prohibits workjng upon the^batb : 
hiberi,qu* Firfl, He puts a prohibition in the fourth Command- 

publicimini- ment, that Standard of our: obedience in the obfervation of 
jlerii exerdti- the Sabbath ", lb u Jhalt do no manner ofrpork^ Exod. 20. 

U Z!^ttT i°- and thefe words are repeated, Bent, 5. H . That by 
interim t amen . - • /r i_- 1 » ,11/7 / 

opera ilia qu* the mouth of two \\ itneiks tnis truth may be ejtablijhed. 

adcuhum dei, And Secondly, From the root of this great Command 

<b dilettienen fp rou ts many additional injunctions, not to wo-rk upon the 

Et2 Slbblth > Exod H" ^ *5- Exod - 35- 2. L^. 23. 3. . 

/jdrr/nent, won Thirdly, Nay, Servile work is fo inconfijhnt with the (b- 

funt pYohibita. lemn fealt of the Sabbath, that God forbids all fervile works 

Gcr.dc kg. on other k&ivils* thofe folemnities of an inferiour natures 

r *L on 

The PraSlical Sabbatarian. 2 1 7 

On the dayes of the F aft-over, Lev. 23. 7. On the dayes of 
Expiation, Lev. 29. 23. Lev. 23. 28, 29, 30. On thefeaft 
of Tabernacles, Lev. 23.34., 35. And furely, if inferiour 
dayes of obfervation were denied by fecular works, much 
more the blejfed Sabbath, in which the people of God mutt 
.keep their meetings in the Suburbs of Heaven. 

fourthly, How often doth God efpoufe Sabbath and Reft ,, - 

together as indivifible > Exod. 16. 23. Exod.^i. 15. Exod. f a naumot^ 
35.2. And indeed holy Reft is the life of a Sabbath ' y and if um. 
the Sabbath reft be difturbed, it faints away, and becomes Lcid Ptoi. 
an unprofitable mifcellany of reft and labour, and an expi- 
ring dying priviledge. 

Fifthly, How ieverely doth God threaten the di^urbers 
of the Sabbath reft ? God threatens them, to throw them 
out of the Church, Exod. 31. 14. Nay, to throw them out 
of the work!,Ex0^.3i,i5. And brands fuch as are violatours * 
of his Covenant, Exod. 31. 16. And mall Reft be Co necejfa- 
ry for the legal,znd not as convenient for the Evangelical Sab- 
bath ? Surely much more, the Lords day muft not be di- 
fturbed by mans work j but as Chrifton the firft day of the 
week rofe from his toyle to his triumph, fo muft Chriftians 
on that fanttified day lay afide all therr worldly toyle and la- 
bours, and take up their triumph and rejoycing in God, 
fpending thole golden hours of the Sabbath in heavenly 
Communion 3 fweetly ddighting themlelves in the vim 
fits of their beloved, to which all labour is a difturbance > 
and fo our Sabbath above, it is a perfect, an undiftur bed reft, CeJJht homoab 
in which the mind (hall not be raCkt with cares , the body omniopere die 
(hall not be wafted with toyle, nor thejpirits fpent with la- ^ m ^l uta ' 
bour, or t he heart torn with griefs , but foul and body ftyall * t ™ requiem 
be calmed'xaio an eternal quietation. The Apoftle faith, Heb y jpgnifi C ans t 
4. 9. Thzre remains therefore *reft to the people ofCodijThc 9 U3n do labors- 
Greekscall it a Sabbat ifm, our future Sabbath and Reft be- h ^hsviu 
ing all one. When the Apoftle wrote his Epiftle to the He- f^'wof/to 
brews, the reft of the legal Sabbath was over, and the reft terfi, katan 
of Canaan was firft difturbed by Nebuchadnezzar, and up- cumchilh t et 
on overthrowing, and quite taking away by Titus the Ro- Wfwdiffimm 
man j fo now then there remains onely a reft in Heaven,} a ^™ a &ym* 

F f heavenly 

2 1 8 The Tragical Sabbatarian. 

LaudjbikSah- heavenly Sabbath for the people of God. In this life our 

bmotiumyfan- Sabbath it felf is difturbed, fbmetimes with vain thoughts^ 

* 0Yumv *™£. vv j ln deadnefs, and coldnef? in duties ^ it is difquieted with 

ficjtifneexpri- tne iniquity of our holy things,we cannot pray as we would, 

mit y turn fatu and we do not hear as we (hould, we often dij'pleafe Chrifl 

ram ojkndit, a t his own table, when we come with polluted hands, and 

(iimommhujns UI1 p re p ar ed hearts*, and when duties are over, we either 

lofhMor*'*' dam uponfinsof omiffion, or ru(h upon language or pra* 

tern* fruimur. dices unbecoming the Lords day > there is mil fomething to 

Cyril. Alex, dijeompofe our ipirits, our hearts are fad, and our moans 

S-Matvm Cx are great > but however, the week treads upon the heels of 

lejh, eft re^ our;Sabbath, and then like the Sons of Adam, we get our 

quiesih C( *te- livelihood in the frceat of our brows > then we toy le our 

ji# paw*. - b ra iyi s ^ harden our hands, and weary our bodies, and all for 

V^3toroty t ^ at wn j c h 1S mt hread, Ifal 55. 2. And beiides, as Mafter 

nv^ttJ Herbert, that fvveet and excellent Poet obferves, our Sab- 

-QJtLJ bath d° 1 ^ ^ Ht ^apfrGmfeventa-feveH, it flies away, and then 

*73VTVK r tcUTS * n a conltant revolution ; One Sabbath pajfeth over, 

labbin aru * we mu ^ P re ^ through the croud of weekly and world- 

.* ** o lv affairs which will make us J mat and faint, before we at* 

tain to another. 

But our Sabbath above is, 
,, A reft from fin. In it we (hall enjoy abfblute purity, ani 

Z&itat fib* fpotlefs perfe&ion i we (hall there be <* Glorious Church, 
Chrifius eccle- not having jpot or wrinkle, or any fuch thing, Eph. 5. 27. 
fori tv&fy* Sin cannot dwell in Heaven with God, it is impoflible I if 
muhodecore 9 et Achms wec W one fi^ difturbed the whok Campot Ifraet, 
tnttten John 7. 1 1. How would one fin difturb the Court of Hea~ 
mcuhm pee- ven > It would put a damp upon all the triumphs of it", there 
tati,autrvgam carmot be perfe8 joy where there is the- haft reliqut of 
i*t«/for»^lap g^ 

2 A reft from troubles and affti&ions. In our heavenly Sab- 

bath there (hall be no groans but mufickj, no fighs but fongs, 
no tears but triumphs -, not a drop of the waters oiMarah in 
a whole ocean of joy and (atisfaciion : if any grkf remain J, 
our joy would not htfull. 
a; The Saints in glory (hall be freed from natural afHi&i- 

$tv, 7, *5, COS > JheyJbaU hunger no more, nor thirft any more, Rev. 7. 

. ' a 

The PraStical Sabbatarian. 219 

16. to which accords that of the Prophet, Jfa. 45?. 10. The Ifa. 49. ro. 
Saints cannot hunger in their eternal Sabbath, for the good 
Shepherd of our louls doth nouonely/Ie^ us to eternal life, Pfal.'itf. iu 
but Ul^wiie in eternal life, and there he {hall feed us with 
/*/*£// of joy, with the (miles of his face, with the fruits 
of /w love , and with the over-coming influences of his 
grace and favour. And moreover, the Saints cannot thirji 
in glory 5 The Lamb (hall bring them to living fountains Rev. 22. t. 
of waters, Rev. 22. 1 . They (hall have waters for their #e- Rev. 7. 17. 
cefjity, Rivers of water for their plenty,nay /wre rivers of wa- 
ter for their greater extafie ••> and thefe rivers of water (hall 
proceed out of the Throne of God and the Lamb, for rheir 
(upcrlative complacency. 

Nor (hall the Saints Eternal refi be difturbed with pref-> 2 . 
fing afflictions > AH tears Jball be wiped from their eyes, a Ifi# _ g 
fentence mentioned three times in Scripture, Jfa. 25. 8. • ^ 
ftet/. 7. 17. #*v. 21.4. As if every perfon in the Trinity , l° n 7 * l ~" 
would feverally a(Ture the Saints of future undifturbed feli- ' 2I * *' 
city. A learned man obferves, thisphrafe of wiping tears 
from our eyes, is a metaphor taken from ^e«^er mothers, r JlcY y mam:L _ 
who give their breafts to their infants whela they cry for hrumfenfu efr 
want, and then wipe oflftheir tears from their pretty cheeks primumur. 
which were bedewed with that emblem of forrow : Tears Altera felidta.. 
are thofe drops which fall, when the fire of affliction is put tupars eft, 
under *, the fenfe of fome evil, the feeling of fbme corroding 9 udd nu ^ mi * 
forrow fqueizeth them out, as the extremity of pain makes f m »>J eYU ™ n »> 
the patient fweat. But tuch oppnfwe calamities (hall not p r *fent* vit* 
feite upon the Saints in their Sabbath, and Reft above : here oBnoxiierimta* 
indeed they are in a valley of tears s but one tear fhall not Mtiorumim- 

interrupt the joyes of the glorified Saints : The Pfalmift ^n^, 
£- -.\ nr 1 , trr ^ • j s 'i*i i maximum eft 

faith, Ffal. 30. 6. Weeping endures for a night, but joy bonm ^ cu -f m 

cometh inthe morning i and when the Saints are arrived at Author den 

their reft above, all night is pad: to return no morejthe morn- */?• Par. 

ing is begun to pafs away no more. 

The Saints Eternal Reft (hall not be difturbed with prl~ 3, 

vative afflidlions ', There Jhall bene more death, Rev. 21. 4. Rev. x\. 4. 

Then death jhall be f wallowed up in vifiory, 1 Cor. 15. 57; Ik. 25. 8. 

aad it (hall /ally no more to do any execution upon the l C P U l $'J1 m 

Ff 2 Srius J° hn *^ 

220 The Pra&ical Sabbatarian. 

■» — - 

Saints in glory. Our Sabbath in heaven is eternal, and there- 
Sabbmm hoc {ore our life is eternal. Indeed here below death is alwayes 
calejle eft fern- to be expected, Job 14. 14. But above death is never to be 
CZl'/iZ d«a«kd ' 'here that Ki«^ u^«r, as >* calls it %b 
qu* ad perfe- 1°. 14. hath loft both his Scepter and hs iSz/be, both his 
Uionemperve. force and his prevalency. Thereis neither fear nor expectation 
nertmuMufc. of death in glory b were it not 10, it would turn thole ri- 
PiaJ. 55. 4. wj- ofpleafure memorized by the Pfalmift, Tfal. 36. 8. into 
fait and unpleasant waters \ and upon the very poflcffions of 
heaven would be written, bitternefi in the latter end : But. 
faith in Chriftgiv£ eternal life, John 3. id. A full ailii- 
rance and fecurity againft the approaches and feizures of 
death or concluilon. Perfection, which is the character of 
the Saints future condition, excludes and denies all end or 
€onclufion, as Mufculus well obferves. 
4. The Sahits Eternal Reft (hall not be difturbed with ac* 

Utta oritur cidental afflictions. Neither J r orrow, nor crying, neither JhaU 
<t&morte am- t fo ere \ )t an y m orepain, Rev. .21.4, In our heavenly reft, we 
' C tio™tel?um*~ & a M neither grieve for the lofs of friends, noiv cry for the 
quos (hjrosha- imart of troubleSjiior roar for anguiflior pain, hut eternal 
kuimw,none- eafe and tranquillity mall fweeten out glorious Sabbath, and 
n't dolor, quu we Q ld \\for ever be iinging our requiems. There mail be no. 
e^Uncbtta- -^* 5 and therefore no farrow, no guilt, and therefore no 
mkireftituen* g ru f-> affliction being, the infep arable companion of fin and 
turvidendi, deviation. 

felutandu &c. xhe Saints Eternal Reft (hall not, be difturbed by per fe- 
5* curing afflictions, Neither JhaU the Sun light upon them,.jior 
Rev. 7, 16. an y heat, Rev. 7.16. By this heat we may truly underftand 
the heat ofperjecution, Mat. 13. 21. Satans rage, and wick- 
ed mens, fury may xq^lc^l gracious, but not glorified Saints v 
Eph. d.i<5. Jhe Church Militant ,^ hut not the Church flriumphanu 
q^£i24-22. <^ tan cann0 £ throw his fiery darts into the New Jerufalem, 
the City of the fir ft born. Here the Sun of perfecution may. 
arife and fcorch the Saints j but in-glory, there (hall be no. 
need of Sun for Hgfrt, Rev. 22. 5. much lefs for beams to 
burn j but the Lord JhaU give them light, which will be only 
tkzjhining forth of eternal grace and favour, the light of hi* 
•*n biefTed countenance, 


The Pra&ical Sabbatarian. 22 i 


Our Eternal Reft (hall not be diiturbed by toyle or la~ <$. 
hour. In the Earthly Earadife, man was to drefs the Gar- 
den, Gen. 2. 15. and this he was to do in his ftate of innb- Luke 23. 4^ 
cency , fo that there was labour ; though no fain > there was 2 Cor. 12. 4. 
fome kind of cart, though no corrofwe. But in Paradife <*- Rev. 2.7, 
hove, there lhall be no minding of the fruits of the 
Earth, but the Saints (hall be alwayes tajiing the joyeso£ 
Heaven : What fhould we toyk with in our heavenly Sab- 
bath, with our hearts ? There is no corruption \ with our 
hands ? there isno want/)r capacity of addition -, with our 
enemies ? there is no temptation, neither of fury from Satan> 
or flattery from the world i and what fhould we labour 
for ? To gain more ? there is no defeft •, to be better ? there 
is a full and abfolute perfection : And therefore the reft of 
ourprefent, doth fweetly fhadow forth the perfect reji of 
our future Sabbath. 

Out -Sabbath. here refembles our Sabbath hereafter in its W 4 
fpkndour and external beauty. On our Chriftian Sabbath, j n sabbatov?~ 
we put on our befi attire, we- array our- outward man with fas mundi. u 
our choyceft and bed apparel, as well as adorn our inward ores indium** 
man withholy and gracious dilpofkions. The Sabbaths fe- ^ OT «w^ 
ftival calls for our ornaments, the deckings of our body;, we tobtetoxtc* 
come to the afTemblies of the Saints with the neatnefsand no veterem ho~ 
elegancy of our wear, that both body and foul fhould be minem exuemw 
drejfed to meet with their beloved , naftyJ>e*rfx, and fordid ■& Muemm 
cloaths ( if. it may be prevented) are both undecent: on the J ^**! 
Lords day. When jojepb v/zsto go into. the pretence of pmam Uf 
Pharaoh, he changed his cloaths, Gen. 41. 14. How much fino fp'endem?.. 
lefl doth neglect and defpicablenefs became the pretence of Chemnir. 
the Divine Majefty > That which, is -civil and comly, doth 
adarn hoJy wqrfhip and religion : : Mans body is Gods .work- 
manfhip, and is a piece, of rare curiofity, Pfal. 13$?. 16. The 
texture indeed and artifice of divine wifdome and power* Non decuit fif-- 
and therefore we muft not eclipfethe honour of this. body, by .didum prodire 
attiring it fordidly, and more meanly then there is necef- % re 8"™Ji*- 
fry,when we /feome to worfhip.God on his own day. . The &fa™!?j£ ' 
belt of our Garments fute the belt of our On the . t gm, et pntteir. 
Sabbath wc meet ©ur Brids-gtoome y M4t, 18, £0. And, turn, omt. . 


k ■ ■ I . 

222 The Pra&ical Sabbatarian. 

Fataifum Brides ufually are dreiTed with the greateft care and exa#- 
?"f?J! a- ne ^ s * * ne leed ^ r ^ e °* Apparel is ajk»», hut decency is an 
fioJwuUnfcr' O rHament to Gods bieiTcd day •, nor muft we put on our 
ditievefiimen- choiceit attire to wafte the time, but to honour the day of a 
tonmjmSi- Sabbath. Partus obferves only foolifh Monks place hoh- 
momam\Q. lie fs in tattered and naity garments i but fuch rags are adc- 
rmt. Par. ^tt and fit for fuch a mimical fuperjlitious rout. 
H*caccipm- And fo in our heavenly Sabbath, we lhall be cloathed 
trmmnditi* Wlth brightnefs,#/e>/^r and glory, as with a garment : In- 
puritan,!* U- deed it is a great queftion among Divines, whether proper- 
titiBj & per- ly we mall be cloathed n?i*/? rayrnent in our Eternal reft, 
petvafefnvi- arid it is by the moll concluded the contrary. Indeed there 
tjte. Gcr. is mention m-ide of white ray meat 9 Rev. 4. 4. But this one- 
Schdaftidfta- Jy flgnifies purity, as likewife of wall attire, Rev. 19. j. 
tuuntBeatos But this only (knifies perfection j my, of fine linnen, Rev. 
ftesytjoncui- 1 9-%- But this only ligmiies glory \ that kind of wear 
demexauroy which becometh Rings Houfes, Mat. 11. 8. The School- 
xelferiat, fed menobfexve, that the bleiTed (hall have garments , but not 
kce. of gold, ox filka-bixt of light : And indeed garments though 

Both rwf* e- never fo rich, would fpeak iomething of imperfection \ Gar- 
rwitfidomri mentsare fox adorning, and that fpeaks want of Ornament* 
decorejidge- ^ are £ or t ^ e repelling of the injuries of the weather* 
cunt,{ynon . j ,-. ~ . . V . c .. . ' - . r . .* 

pit* de ill* which (peaks an inferior condition > not to (peak 01 their 

fnembrif,quam primitive ufe, which was to cover nakednels : I might add, 

tmncdegratio- garments are the veiles ifmodefty j but glory is incapable of 

fisoeulucru- fame : And therefore*: loathing properly is not requifite 

Anfel, in oux heavenly Sabbath. Adam in his innocency before the 

hW needed not raiment, much lefs the Saints jhall want it 

in a ft ate of glory. Indeed we (hall put on our heft apparrel in 

our Sabbath above, but they (hall be garments of innocency, 

Cant.4.11 K»*cy.i$ii Sweet (melling odoriferous garments, P/J/.45. 

Rev.ip8. $. Bright (hining and iUuftrious garments, IX*«. 12. 3. 

^xod.28.2. Beautiful, rare, and ccme/)' garments, J/^. 52. 1. Garments 

ofpraifeznd glorious thankfgiviag, J/0.61.3. S«c/? gjr- 

we«*/ the Saints (hall wear in their future reft* cmbroyde- 

rcdwiffc all varieties of joy and happinefs. Aud indeed if 

1 Ch1.1tf.i7. there be (0 w«;/' ornament in afpirit of quietnefs and meek- 

nefs as rfie? ApoiMe fpeaks^ j! IW. 3 . 4. how ornamental 

« " ■ W9 ' > 

The Vra&ical Sabbatarian. 223 

muft a fpirit of glory be in its full brightnefs and per- 
fection ? 

But as our Sabbath below doth fomethingreCzmbk, Co it 
doth infinitely faUJhort of our Sabbath above. 

The two Sabbaths differ in their duration : Our Chrifti- I. 
an Sabbath is a golden, but a little fpot of time j like a 
draught of rich wine, it is lufhious, but it is quickjy drank 
off; Out fweettft Sabbath here is but the paflage of a day, it 
endures no longer then the Sun can make ks flight for a few Pfcl,??-..* 
hours, Our life is- but aJMvour Sabbath how little a Kemo tamm _ 
part of 'this Jpan ? It is the Lords day, but yet a day of vot habuit fj- 
bright gleam, the fouls market which is prefently over > like -vemesyCniih 
a great Feaft wherein we have fed plentifully, but the next "urn utpoMifr 
day the meal muft be renewed, or the body faints and Ian- J c ^ iceri ' 
guifheth. Nay, our Sabbath is only the feventh part of the 
week, and all our Sabbaths are but the feventh part of our fitanojkatam 
life, which theApoftle calls a vapour, Jam. 4. 14. both ^ e "££ 
for its contemptiblenefs and fteedy disappearing. Gods cen dajh vita. 
bleiTed day here is fweet, but jhort, it is a banquet indeed, movtalif r aui 
but the cloth isfoon taken away \ it is like theftar in Beth- vital* mors* 
Uhem which was ufeful to bring to Chrift, but it foon dif- Aa 8 u(l - 
appeares. Mat ' 2 - 10 ' . 

But our Sabbath above {hall be ftretched out to all eterni- Vhl <*Ppop«i-; 
ty, it will be always {pending, hut never wafting, no week ^^ofohms^' 
day lhall follow it, no night lhall clofe it, no death fhall difappamit 
bury it. The Jewijh Sabbath was entombed in Chrifts Jhtia. Hoc 
grave-, the Chriliian Sabbath (hall end with the world: Sabbatumefi 
Tne beautiful fabrick of the world (hall be taken down,and { ™§f™™' 
the Sabbath of Chriftians (hall be rolled up together i but damSabSm 
our Sabbath above fhall never be (hut in with any period or teminabitur , 
termination. This bleiTed Sabbath in glory isjpotlefs, and extipietur aut 
why mould it die if it have not oifended > It is perfect, and pe*fi ci6tu *> 
perfection admits of no end or conclufion,wh3LtCoevcr is un- uc * 
defUd, is eternall \ Co God is everlafting, the good Angels J°?J n B.^- 
and glorified Saints. The Sabbath above is a full reft, and Hebjw!" 
it could not beperfect eafe if it met with a certain end *, a Luke i6.g., ' 
conclupo n muft needs be a difturbance, and that reft muft 2 Pet. 1. n. - 
needs be imPerfeft which is interrupted* The Saints would JJ e j>- 9- *&> 

22 4 ^ )e FraSictf/ Sabbatarian. 

t „ 

Heb. 4. p. not pr-ay/o ardently for f£*r re/f, P/i/. 55.6. i^they were to 

1 Pet. $ 10 fuffer another remove, and (till be liable to change and muta- 

2 Cor. 4- *7* t j on . The Jews re/r i« C^/wj^which was fweetned with 
5j>t>;rwfe Sj6 t j^ e 0V er-Rowing of milk and honey, did only prefigure this 
h #T pitmen Eternal reft, as the fhadows in the time of the Law did ty- 
ipfumejlim- pirie Chrift. But the reft of Canaan is at an end, and all 
perfeUumfy the legal fhadows are paffed away, but Cbrijl and our Sab- 
tumdemum ^ lt y a ( ;ove ( ni \\ xerm'm for ever. In this then our Sabbath 
^ r ^ :i f™x<r\i*t i0 comt fiirpaffes the prefent, viz. in continuance and da- 
oiiSper- . ration. 

ft#um<?tf. The two Sabbaths differ in their purity : Our Sabbath 

2. here may be and is ftotted, it is blacky as well as comely, fair 
Cant. i. 5. indeed, but yet not without its wrinkles , the emblems of 
.' frailty and imperfe&ion \ This holy One will fee corruption. 

Pa, 1 .10. ,p^ e mo ft acurate Saint defiles his befi Sabbath, and when 
he ismoft circumjpell he is offenfive, he either pollutes it 
with theleffer ftain of vain and frivolous thoughts, or with 
the larger ftain of unfuitable and impertinent language, or 
with the blacker ftain of unjuftifiable and ft nfu I pr a Uice, or 
with tli c deeper ftain of deadnefs and unbecomingneis in 
holy duties, or with the more nfual ftain of mifpending 
time, letting that golden oil run in waft : The Saints them- 
Prov. 24-io"» {q\ v zs fall feven times on this day as well as others. The 
way is fo narrow on a Sabbath, that we eafily mifilt \ cither 
we are not prepared for the duties of a Sabbath, or we arf 
Teccatum m j e f e ^i ve i n thofe duties, or we' are weary of thole bleiTcd 
iSerihin' : There will be ft ill fome thing amifs; either our 
nemoinhac tongues flip , or our hearts wander, lfa. 29. 13. Our fee t 
viia, quamvu fiy £ ^ or our graces flag j either we negleCi holy Ordinances 
V,> / Jn8 ^ ,1<? that day, or we are carelefs in Ordinances, or we are in- 
V\&it°etpec' caun l ou * after Ordinances s we have not been/0 vigorous in 
r am fonSomm clofet duties, ox not fo f ivory in family ierviebs, or we have 
junt lapft0 y qii not behaved our felves/0 compofedly in the publick Aflem- 
"e» inter ambu- ^hes, as did become the purity of a Sabbath : The Sabbath 
?Jr ? U ^LL berrimy complain that it fojourns in MeJ'ecb, and dwells in 
fcnientiam tnc tents ot Kedar, PJal. 120. 5. It is like the ^r^ among 
rofftfigutt. Jf/'f TbiUfiims, 1 £^w. 5.1. It is unattainable by the Saints 

Zanch. of the %£e/r form, to keep a Sabbath upoa, eaith without 

Jolt. 1.1,8.10. p r £/<,, 

The Practical Sabbatarian. 225 

blot or blemijh : Here the cleareft sky hath a cloud. 

But now our Sabbath above {hall not be defiled ox freckled 
with the leaft defetl or imperfection. We areperfetl in our 
eternal Sabbath, and therefore we can breath no damp up- 
on it. The Apoftle avers there we mail be like Chrift, 
j John 3.2. which is fecurity enough againft all fear of 1 John 3. 2. 
taint or pollution. Hereafter we mall fully recover the Huemadmodim 
image of Chrift, our fouls and bodies lhall be ferfeUfypure -•> pwttM, & 
And indeed that glafs had need be clean ,in which God muft mun ^ lli ^ $e- 
fee hit image and reprefentation, the leaft fpeck or tincture ™ f^ro^J 
ofimperfe&ion would jrfoffy $0// the refemblance* The confpMami 
Pfalmift by an eye of faith teeth the day of Rtimrc&iou, fc kimxjb 
and rejoyces in this, he mall fully recover the image of corpora pcr- 
Chrift, Ffahi7.1i. Both the Prophet and Apoitle agree f^™^. 
in this triumphall truth, we (hall be fnliy rift&ftd to Gods riuutTfam-vil 
image in glory. And if we are perfetl , from whence der&,e)wdem<{\ 
mould our Eternal Sabbath receive a ftain ? From the Au- iuuginem in 
thor of it > He is a holy God * from the nature of it ? It is a fi™ H Pfi P er ' 
perfetl reft i from the polTefTors of it ? They are unftot- ffpS?Gcr. 
*e^ Saints, and therefore it mull remain in eternal purity, ^ , ' 

T^e *»w Sabbaths differ in thefulnefs of their enjoyments : 2 p et I * 
Our Sabbath &ere is only the tuning of our Mufick •> we *. 
(hall enjoy in the Bride-chamber ', and in the timing of the 
rar eft inftrurhent there will be fome jarring, (bme harfnneis. 
Our prefent Sabbath is a-pleafing twilight, in it me taft how 
good and gracious God is, we fee through a glaft darkjy, we pf^ ~ 4 8# 
drink ^ropxot : divine delight, we have refreming gleams, 
fweet vifitsot Chrifts preience, but we know vifits are foon l ott I3, I2 ' 
over". There is a threefold imperfetfion which clouds the 
enjoyments of the prefent Sabbath. 

We enjoy but little of God, we onely fee him through a 
cranny or a lattice on our Sabbath here : It maybe one 1. 
truth in a Sermon may warm the heart, and many favory Cant. 2. p. 
truths pafs by and make no impreflion > we are fometimes Honnefi.ielis 
tfjffefte^inaprayer, other times the heart is dead and flat, ^imaDeum 
and the chariot wheels are tal^en of, and we drive heavily, I^f^f 
we rife withgrie/and guilt from our knees. Sometimes at omnimcoV- 
a Sacrament we make a good meal, but at another feafon we mutatione in 

G g are fpMtMlibxt 

2 2 6 Tb* FraSiical Sabbatarian. 

extrti'ti* Hum axe little better than fpe&ators at that heavenly banquet* 

tnodd prefentem Nay, the very efficacy of Ordinances is jbarp and painiul ; 

devotion* fir- w j Kn tnc WO rd doth work^ it breaks hearts, it ilaughters 

Itbkmm^Yidh l u ft s -> Jt meets with the torrent of corruptions, it is the cor- 

me quiden rolive which eats out dtadflejh > and all thole things are 

fentit ;modd unknown in our better Sabbath. And how many Ordinan- 

jupraexjos ccs ^ Q we en joy, zndhow few do we profit by > Sermons 

'™evatur Jtme oftentimes are more our mufc]^ then our medicine \ they 

modd tran- court more then they cure j wefeldom meet with the bleued 

flit humi- appearances of God : Our fpiritual benefit by Gofpcl-diipen- 

Hum cogitatio- ^tions is like the grapes after the Vintage. In our Sabbath 

■Sd f Rio ? here wcke God more remotely, at fueh an infinite diftance 

we canfearce difcern himi as we look upon ftars as fo many 

MrVi. 32, tw * n K liH g ta P ers 5 tnev are at mcn a diftance^we fee little or 

PfS. 03.2. nothing of their vaft magnitude. 

2 Our little enjoyment of God on our Sabbath here meets 

with great interruptions, it is like a (hallow ftream which 
runs a little way, and then is dryed up j we happily meet 
with Chrift on a Sabbath, and many Sabbaths pais over 
before we meet again with our beloved j there are many 
paufes and chafms in. our fenfible communion with God, 
The vifits of Chrilr zrefweet, but they are not conjiant -, we 
often come to the. aflemblies of the Saints, but we do not 
meet with our beloved ; Showers of divine mercy they are 
Cant.3 1. tefrejhing, but they are rare-, the Spoufe cannot find Chriir, 
Gant.5.1. no not on his own day \ how ofteti doth the Saint fay even 
concerning the Sabbath, as once Titus did, They have loft a 
day: as Come flowers lometimes they lift up the head and 
open, but of a fudden they hang the head and fade away ■> lb 
eant.3.4. the poor foul, it fometimes cries out in an Ordinance, He is 
come, he is come, he hath given me the kilTes of his lips, but 
Cant.3.3. preiently all if ^r^again, and the diftrejfed Saint is ready 
to enquire, did you fee my beloved, did ye meet with him 
whom my foul lovettu • 

Our link enjoyment of God upon om prefent Sabbath k 
much darfyied by our own negle&s : On Gods holy day we 
do not prepare to meet with God, and fo we mifs of that lit- 
tle of his we might enjoy* Our own follies draw 



The PraSHcal Sabbatarian, 527 

the curtain, raife the cloud, let up the fcreen which hinder La <? 2. 
our pleafing views we might have of God > We fometimes SiMpmmen- 
come to hear from God, and we will not take pains with mme jl™\pli- 
our hearts \ and then though we hear the word of God, we Tquasfuperv 
mifs of the God of the word : And fo in Prayer, we do not abinferif, ita \ 
pullice up our hearts, exert our graces, and ftir up our psceata ncflva 
itrength to lay hold on God,and fo we loofe xhtfweet appear- f unt interfliti- 
ances we might otherwife be ravilhed with, we loofe the lift- U ™£n™* t %ff m 
ing up of Gods countenance, VfaL 4. 7. the fweet fmiles of rarffn&s ddeo, 
Gods face, the powerful workings of his Spirit, and thepra- abfeondum e- 
Itical vifits of his grace, that power and glory which God 3_**i?*a% &■ 
fhews in his fanduary,6c revives his p.ople with,on his own oc , e ) wbe ~ 
day : So that awiy imperfections beiet owx pre] ent Sabbath. ^^ ^- w- 

But our enjoyments in our Sabbath above are fuperlative tiofirefptitiu 
and glorious ^ we (hall have a three fold vifion to delight us : Alap. 

Firfi, A corporal vifion, by which we (hall fee the hu- 
mane nature ofChrift, which will be molt tranicendenn his 
incarnation Robes being embroydered with all variety of 
perfections. Mans nature wm crowned with all glory in 
Chriits alTumption of it. 

Secondly, A fiiritual vifion ■■> By which we (hall lee the Pfal. 103. 20. 
blefled Angels, thofe beauteous fpirits, the illultrious ma- Pfal. 148. 20. 
fter-piece of the whole Creation : and this view will be moll ln vit <* *unt& 
complacential, the Angels beamy being never ihined, their $ rimd P en [ tu * 
itrength never impaired, their wijdom never toyled, their noYantia , € f 
mulick never jarred, but thefe morning fiars ling together, denjffimarum 
Job 38. 7. and it (hall be ever morning with them, and ttnebrarum 
their Hofts were never difcomfited. 9"^ ™ hac 

Thirdly, An inteMiwii vifion ? by which we (hall fee the IZflm^ 
ever bleffed Trinity, and not as we do here, with clouds and gloYiofitfimam 
fhades, but clearly, and face to face, 1 Cor. 15. 12. Job 19. faciem Domini 
26. which" light will be the Ipring of ineifable joyes. Cby- dei Zebaoth, 
treus obferves, In our heavenly Sabbaih ^ejhalijee God, and ^YmtnB* 
all masks Jh all be removed, all vails rent, we JhaW be filled i^cem ejfenti- 
with light without all darkjiefs, with wifdom without aller^ an, & bomta- 
rour, with rigbteoufnefl without all fin, with joy without all tem,fapicn- 
grief with life without all deceafe or death. One well ob- pj"^ &C ,* ; i. 
(erves, That our fight of God in glory, (hall not be like, the & vit. & •' 

Gg2 light Mort. 

228 The PraHical Sabbatarian. 

Rev. 20. 14. light of one man beholding another, for from that fight 
Ex vifione iei there may be fomef leafure, but nothing. of advantage \ But 
omniabdJioYum our f]ght of God (hall be clofe and intimate, and not onely 
honaumctori- th conveyance f delight, but an affluence of all good 
dent. Ger. things, aud deiireableiatisfadtions. God being the cbiefeji 
Mat. 18 10 & ooc * ' our ^holding mm mu ^ needs return fc to us all un- 
ite/ ' Ti r'm ^P ea kable happinefs, all joy and fweetnefs in the higheit de- 
mumeritbea-& XCG - Our Saviour avers, hereafter the Eled: lhall be like 
twumpYtmi- the Angels, Mat. 12. 25, Luke 20. 36. And how glorious 
um. Aug. is their fight of God ! Thofe excellent fpirits, how do they 
To ^7T<£/A)- fill their joyes from that ocean of plelfure which flows from 
SZpcu -r $*ov the beatifical vifion. Auguftine faith, outfight of God is out 
i^ifTOOTfj Ia- c &ie/ reward in heaven. Gregory Nyjfen takes notice, That. 
*tf@-tj M>pv- f f 3r to be honoured as to fie God, is the consummation of 
^wJaTx} our hope, the/WI/ofour deiires, the top of all unfpeakable 
firdwnilv? good things , I may add, to fee God is the iflue and ftage of 
dyt$ov7o *£ our faiths the lea of enjoy ment y into which the River of faith* 
e?*, *5 &t<pa r uns and is loft. How infinitely greater then will our enjoy- 
Mi:v - ments in our Sabbath above be, then thole we attain to here 

dcvligta. in our Sabbath Ww/. In our Sabbath above, there (hall be 
fulnefs of joy , P/#/. 1 6. 1 1. A torrent of pleafures which 
Imago deifita w ji] be ever running, and over-flowing s but tare our de- 
meme,fivein lights hi the Lord axe faint and few, like the Sun mining in 
w 91/Jd fcoroo zjhowre, mixed with fucceffive tears : In our Sabbath above^ 
fttinfummre- we fhall be fatisfied with the likenefs of God, PfaL 17. 15. 
rum %*$ ' r " & Llt here in our Sabbath below, we mult bemoan *ta iniquity 
^ge\J™Jti of our holy 'things j not onely the iniquity of our flips, but 
qudifrimw^ of our fervices > there are blacky jpots upon the face of our 
fpirttuaiii >je fair eft duties, thofe which look with the moft taking coun- 
cunrfnm enr tenance ft our very tears had need of warning i our prayers, 
Imifgwxiu* interceding for pardon, and our fighs, which are the hearts 
Alapf incenfevhad need perfuming, and when we are in our heft 

drejs, we may be cenfured for uncomlinefs* In our Sabbath 
above, there lhall beeverlafting triumph and exultation, 
Ffal. 68. 4. The Saints fhall be alwayes glorying upon their 
Cam, 5. 13. bedsoffpices, and on their Mountanes of prey, everlafting 
Ife. 35. 10. joy fihall be upon their heads, as a triumphall Crown, Jfa. 35, 
ife.^1.5. IQ - But here in our Sabbath below , our rejoycing is Joon 


The Pra&ical Sabbatarian. 229 

over-caft s either God hides his face in dilpleafure, or we let Ifa. 6$. 14. 
fall our hands in duty, and then our triumph is turned into Mat. 25. 21.. 
trouble, and we are ready to fay, Wo to us that we lb- 
joum in a valley of Baca, a wildernefs of tears and incon- 

The two Sabbatht differ in their fuavity and delight. In- 4. 
deed our Sabbath below is not wholly deftituteof its fwetts £ X0 <j, i&fa 
and confolations > dews of delights fall upon it, like Manna 
about the lj'raelites Camp :> there is marrow and fatnefsin 
the Ordinances of it, PfaL 63. 5. There are refrefhings and The fwect- 
perfumed gufts in holy duties. Davids meditations were nefs of holy 
fweet and lufhious, PfaL 104. 34. Job. prefers Gods word p^. 1 *** 
above his neceffary food, fob 23. 12. John was in the job23?t^ 
fpiriton the Lords day, Rev. 1. 10. in an excefs of joy, and a£s 10.10. 
in the height of intellectual rapture. Peter in his prayers was Dan. 0.21, 
in a trance, AUs 10. 10. he was carried above himfelf, and 
faw heaven opened to prefent him with unwonted views. 
Daniel in the midfl of his fupplications had the profpecl: 
and company of an Angel, Dan. p. 21. An inhabitant of glo- 
ry: defcends to congratulate and accoit him y nay, often- : , 
times the word is fweeter then honey to the taft of the 
hearer, PfaL 19. 10. And while we attend upon it, we 
feed upon dropping honey-combs. Peter preaching to his 
Auditory, there falls a (howre of the fpirit, and heaven came Qo bo r [iot r 
down to vifit the Congregation. Holy duties how often are mhmV»ZjfIy~- 
they fpiced with unfpeakable delight and complacency, n debuit coram 
Among the Oblations of the Jews, there were perfumes to <kw«w: Jhae 
be offered upon the Altar of IncQnCc, Exod. 30. 1,7. And ^^ufamf' 
our Gofpel Sacrifices are often fweetned with ^^joy ^^&. 
and conlolation. . If Chrift meet us in a duty or an ordi- Ou^Kiv. 
nance, lie drops fweetnefs' from his voyce, Cant. 2. 14. 
fwcetnefs from his lips 5 Cant. 5. 13. fweetnefs from his rin- Exod. 30 34; 
gers, Cant. 5. 5, fweetnefs from his cheeks, Cant. 5.13. 103* 
fweetnefs from his mouth, Cant^ t 16. If we tail any thing [ faU l * u *' 
of his fruit , it is very fweet, Cant. 2.3. when Chriit gives CV ' * ' I4 * 
a vifit he is every way/Wee/ to the foul. 

The Sabbath receives an additional delight from the ^fuQut Cfoijli i 
Qommnnion of Saints \ we do not only, meet with Gpd, but <M*'A ^«r 


230 The Pra&ical Sabb/ttarian. 

pi '--poteftie with his people on his facrcd Sabbath, wc flock as Doves to 
K** l Tf™- i ^ ie WH1 dows, md as jiars meet in aconikllation, as mow- 
de contempt*- Ul % * rars w ©#irlg together. David remembers with fome kind 
tione del, aut of complacency, the joy he had in going to the San&uary 
dtconfihtions with the multitude, PJa'l. 42. 4. The Primitive Chriftians 
focrumemi. prayed, and brake bread together, AVts 2. 42. Their har- 
Kx0 ' . mony was their bappinefl, and their fociety was their fat is- 
Ifa 6q 8. fitfi**** • But yet all thefe facets have their allay es, their 
ifo 38. 7.' damps, and their ecclipfe s,thcy are as the Jhining moon behind 
• a cloud, they yield onely a duskjjh light. 
I# J?*'^ The fwens of our pre fent Sabbath are onely par- 

tial j they may delight the foul, they do not delight the 
ko-dy s a difeafed body is not cured at a Sermon ■-, a torment* 
ed body is not eafed at an Ordinance > if we read, . the dim 
'eye is not made more vivacious. \ if we receive the Sacrament, 
the paralitical ha*nd is not made more fieddy : the hand of ^ 
faith may be ftrengthned, but not the hand of flejh > more- 
over the Ordinances they may delight the mind with infor- 
• * 3 ' mation, when they do not affetl the heart with gracious im- 
Pfal. up. 24. preffions» they may be out Co unfetters, when they are not 
our Comforters •, they may convey gladnef, when they do 
not tranfmit grace to us, Mar\6. 20. Nay, they may che* 
Mikdicere re- rifh one grace, when they do not recruit another. The word 
bus irrationali- ma y b e a pillar to our faith, when it is not a prop toourpa* 

d?rZefl7£- tience '' i as .M he flh] 8 s J n his troubles, Job 3. - 3 v when 
fumfrvoUm, nothing could daunt his faith •, If the Lord L ka\ll him, yet he 
Aquin. xvill trujt in him\ Job 13. 15. The preaching of Ch rill melts 

Mary Magdalen into tears, Luke 7. 38. and we read of lit- 
tle joy mingled with her weepmg. 
2* Secondly, The fweets otoux prefent Sabbath they are gra- 

dual : Firft, Ordinances work conviUion, Acts 2. 37. They 
Panulwejlin work upon the Heafon^ and then they work cottverfion , 
Chrijh,enn AVts \6. 14. They work upon the Confcience\ and when 
a^wmfmo. wc aRj regcncrat ^ thcy are rirft mi ii^ t0 il% j j^. 2> 2 . T h ey 

iircngthen the fir ft beginnings of grace, they are bruits of 
confolation, at which the Ne-rr-b'orn Saint lies and draws 4 
.ni'd afterwards they arc ' ftronger mea: <. 12, 14. to 

Tvuiifh -the believer to ^g/xuwadoiefcencc W*gMMW* in 
J&Mfcefs. T/;/W/j 5 

The Fratlical Sabbatarian. 231 

' Thirdly 1 The fweets of our frefent Sabbath, they are nit* 3 . 
certain •, fometimes the Saint meets with a hive of honey at 
an Ordinance, the truths of ..Chrift are fweet and p'tciotii to 
him, and he is ready to cry out with Archimedes, kfrfcr, 
h§*m } IhavefounJ, / haze found him whom my fmlhveth : 
at an other time, Ordinances are dry breafls to the fame 
Saint, all the Bees are burnt •, Opportunities of grace are a t Kings 3 . 2U 
dead child to him, like Gideons fleece with no drops upon it, j u d g . <5. 40. 
he can fqueeze nothing of comfort or fatisfa&ion to his foul ■■> 
Co that thefe fpiritual riches, are, as the Apoftle calls world- L Tim. <5. 17. 
ly treafures, uncertain demains. 

Fourthly, The fweets of pur prefent Sabbath are faint and 4. 
imperfecl. Here our fpiritual delights are only begun, they 
are perfected in out better Sabbath* here they are inter- 
rupted by our weekly labours , there fucceeds a hurry 0/Hjb. 2.6. 
worldly cares, a week /^« with the thick clay of bufinefs % v ? u/a ? w ;, 
and affairs > but in our heavenly Sabbath, our pleafures and p %™"™f&> 
fweets run in a /«# torrent, and in a conjiant Riezm ; Heri figm fader* 1 
we are lead to our delights by means and ordinances, but &~ QuicquidGr<r- 
bove we (hall be polTelTed of our full delights without the ciexPhihfi- 
hclp of them, and our. God, who k our joy, (hall become itn- p ^ a ^ cquii 
mediately to us all in all, Col. 3. n. Indeed much inter- dignitateM 
million and remifnefi may be found in our very devotions here, fwjlratfpirani ? 
in our fervices of the higheft elevation •■> D^z/i^himfelf, when eaomnia excel- 
his heart was mofi ftrung with divine arfe&ions, md in the lemioYJ jl uiv » 
befitune, yet then he had his cadencies 5 his Hallelujahs, and J^tt 
higheft ftrains of praife, came orf with a £e/rf£?, a proftra- ©aven. 
tion of voice > our delights in our earthly Sabbath are onely ^q 

a table in zwildernefs, they are onely flagons, Cant. 2.5. p Y0 a Y avit 
which hold a /m/e quantity of wine, and they are compa- Buxt. 
red to Apples, which are onely an ordinary fruit. Pfal. 7^ ip.^ 

But the delights of our Sabbath above, are fuperlative and 
ineffable : When we are put into polTeffion of glory, we fhall 
feel the fweetnefs of Gods eletling love, we fhall t aft the p k'« tf 3»3» 
fweets of Chrifts redeeming love, we fhall drink joyes eter- 
nally from the Jpirit of love, whofe loving kindnefs is in- Q Ju fi umerit 
finitely better then life > then we (hall need no thnatnings fov&itate! 
to drive us, xxofnmifes to lead us, but divine goodnefs will Aug, 

2.3 2 The Pra&ical Sabbatarian. 

perfectly andcomplacentially attratt us, that we fhall be na- 
turalized to God, and goodnefs, and be no more able to 
turn off from that ineffable fweetnefs, then the load-ftone 
is to convert it felf to the Weft. Augnftine faith, That hea- 
ven is nothing but the joy of truth. It is remirkable, That 
the joyes of heaven are oftner compared in Scripture to 
drin\, then meat, becaufe there is no labour m chewing 
them, nor any diminution of them, but they Aide down 
fmoothly and fully, and replenifh the dilated foul. The 
whole quire of our powers and faculties (hall be rixed in 
Simw hoviy. everlaftmg fruition of unfpeahable delight. Now the Saints 
brcvHBtora. hive fome fits of joy,but then they (hall have their fill. Now 
>Bem. t j ie y ^ave man y a (' weet nour ^ b ut j y ^ a ii t hen be iftand- 

z#gdifh,and we fhall be everlajiinglyfatisfiedwizh thefulnefs 
of Gods houfe. Now our memories are flippery in the moft 
captivating Ordinances '-> but then fhall be an aftual fenfa- 
GaudiUtnertt f ^ on Q £ divine joyes continually ? then (hall there he joy upon 
vfZZme* JVi joy above all joy, joy, without which there U no joy, as 
gaudium> gau- Augufttne excellently. We (hall then be perfectly at leifure 
dium eKiva for God, and fee him, we fhall fee him, and love him, we 
quodnonefl {hall love him, and praife him in the end, and without all 
^udto.Aug. cncK And in Qur heavenlj sMztk tranfcendent delight 

. r , ., will arife from our company, (viz. ) The Prophets and A- 

?eS!uYfoL poftles,and all the GloriousMartyrs with their marks of ho- 

jkvftHuf ; Iraf- nour, Angels, Cherubims and Seraphims,and all that blefTed 

cibile perpetuci Quire of Spirits, who here have done us many an invifible 

itranqwllitste. CO u r telie, which we never thanked them for, Heb. i. 14. 

Bern. Thofe Ser^ic/^fpirits fhall contribute dews of joy for our 

refrefhing, but thtfuUftjowre of delight will arife from the 

fight of God. If Viagoras when he faw his Three Sons 

crowned in one day at the Olympick^imes, as Vittors, died 

away, when he was embracing them for joy h And good old 

Simeon, when he faw Chriit, but in a body fubjeet to the 

infirmities of our Natures, having him in hisarmes, cryed 

Luke 2. 29. out, Now Lord Ictteft thoutloy Servant depart in peace, for 

my eyes have ft en thy fa hat ion. What unfpeakable joy and 

• delight will it be to fee our Chriftian Friends and Relations 

all crowned in one day, with an everlafting Diadem of blef- 


The Practical Sabbatarian. 2 3$ 

*fednefs which fhall never decay. And when the glorious &ttu>©- dp* 
Angels begin their Hallelujahs, the Saints (hall alfo joyn in &n&' 
the fame harmony. O how the Arches of Heaven will eccho ! Jam. u li 
fuch.a blend and fympathy of praifes (lull be in the heavenly £&}• I4 ?- *• 
chorus,as fhall fill the inhabitants of glory with ravijhing ad- a ' l5 °' 2 * 
miration > and f^ere we fhall love one another as our felves, ^Taud'^bli 
we (hall love God and our blelTed Saviour better then our nebit,qmde 
felves , and Chriit fhall love us better then we can love our tot, ettamti 
felves, or one another. O how many joyes fhall he poffeft, beatiwAMbm 
who fhall keep an eternal Jubilee, in the enjoyment of fo f^Tj^' 
many and Co great beatitudes and felicities of others, as truly ~ * * 

as of his own. The Jewijh Doctors call the pleasures of our Qowlbfa-' 
heavenly Sabbath, nQiMH D 1 ?}/ everlafting breathings $ vcmt, Sabba- 
our delight ftirring up our delires, and our deflres feeding tum(i.c) diem 
upon our delight. The joyes above fhall not onely be tran- l UKt ** reprx- 
icendent, but univerfal, filling all the faculties of our fouls, ^7^^ 
refreihing and ravilhing all the parts of our bodies h they fagaudiirfuem 
ihall be continued, 4iot interrupted, molt fweet, molt iincere, vocam mSy 
elevated to the higheft degree of pleafure, extenfively reach- nOtLQH 
ing to all eternity, intenfively wound up to the higheft peg «& confumma. 
of fatisfadion and delight, Pfal. 36. 9- And the fountane •^•JS^/T 
of divine fweetnefs fhall «o* *£/£/*/ or ^0/? upon the glori- Iwrlfa/ititJte 
tied Saints, as Gums from the Tree, or Roie-water from gmdebimm. 
the Still,or Chymical drops from the Alymbeck, but Jireams Rabbi Ifaic.& 
of delight fhall gently dafh upon them, to fill them with joy Rab - A*ama. 
unfieakable, and full of Glory, Rev. 22. .1. We mayconje- f^ndoPii in 
tfure at the body of the Sun by the brightnefs of the beam i j^ r ^^ 
fomay we guefswhat thofe extafies of joy fhall be, which calefthuvbo- 
fhall fweeten our eternal Sabbath, by thofe fore-tafts and nor urn, etgau- 
prelibations of joy which the Saints here fometime^ feel, Riorum perapi- 
1 Pet. 1.8. The firji fruits of this joy , how do they trani- %?J? da f^ 
port the believer, and carry him even above the world > fitnt^pefe \di- 
Infomuch that he fcarce knows whether he be in the body, vinamilhm 
or out of the body, 2 Cor. 12. 2. His fences and faculties dulcedinem , 
are wrapt up to drench munufual pleafures. Now if the 9 W(ier S^ e f^ 
prcfent elufters yield fuch generous wine, what will the ^ZTeniamm 
*over-rlowings of the Vintage yield ) What fruits fhall we q^qndoim^n- 

H h gather mtha sunun 

[ &c. 

234 The fra&ical Sabbatarian, 

. " ■ •■■■•—■ ■ ■■ 9 ~ ■*— ' — — Civit gather from an cverlafting harvefl ? This made Augujiine 

dei. lib. 22. CJ |] our $ u bbath a^ove, S ' abb at um maximum , our greateji 

OucO.^Supr &M*ti V Ylenitudimm Sabbati, The fulnefs of a Sabbath \ 

Exbd. Queft. ^ av > Sabbatum Sabbatorum , The Sabbath of Sabbaths, 

173. Indeed thtfaeets of our future Sabbath, here they may be 

admired, but they cannot b^ comprehended^ hereafter we may 

be filled with them , but we ihall not dive to the bottome of 


Tfre two Sabbaths differ in this, the one is the reprefknta- 
v i> ii.AQhki *i° n of the other. Our Sabbath upon Earth doth onely ad- 
^ru/af>pHj^ umbrate, ana Jh adore out our Sabbath in Heaven. On our 
*ern; ifautfab- Sabbath M<?#>, the body reits from labour h in our heavenly 
fatiin«elu->in $ a bbath ., both body and foul fha II reft from im, calamity 
!ij Ifora^ md m te*Y-> and God fiulltrtfi in ut, and we (hail reft in him. 
Tpeccatljala- In the /eg*/ Sabbath, there was »o Manna fell on that day, 
vitaribw, ex Exod. 16. 27. In the Sabbath above there (hall be no mini- 
oiifeYiuhujm ft r ^ that uiefull and necelTary ordinance ihall wholly and 
vim requief f or eV er ceafe. In our Sabbath below, we leave the world, 
and the affairs of ir, while we go up into the Mount, and 
ffies dominka converfe with Jelus Chrilf : In our Sabbath above, we fhall 
*[}imjgofuturi get above the world, and with Elijah, let fall our mantle, 
j&culi. Baf« our looje garment of mortality, anil put it on no more, but 
converfe with God eternally on the Mount of joy and de- 
alings 2 13. light. There are indeed many rare types and representations 
of our heavenly Sabbath. 
i„ Paradife h which -was a promptuary of beauty, pleamre, 

f^oiiifuf uni delight, efpccially when mans innocency did accent the 
vafjt fwfibti* fwectnefs of it. How frejh the trees, how jheet the flowers^ 
venujiat* »»- ^ ow mu f lca i the birds, how lufioious the fruits of this tran- 
^tZtic. Pendent place, till Adams fall folded up this land-skip, and 
lib.** deOr turned himfelf out of this Garden of God, that he might 
thod.fid.cap diefs it no more i and llnce it is over-grown, infbmuch that 
av. the remains of it are not known to the molt curious fearch- 

ers after them : But before this breach, the pleasures of 
Tdradife were fo tranfeendent, that the delights of our/tf- 
pernal Sabbath are called Paradile, Rev. 2. 7. 2 Cor. 12. 4. 
Aaguft.F.pirt. Onely the Paradife of the Second Adam, where he met with 
qa Gap. 13, the faved Thief, L/^c 23.43. tranfeendently furpaiTes the 

Paradile ' 

The FraSiical Sabbatarian. 235 

Paradiie of the Fir ft Adam \ In that, the pre fence of G,od is Clem. 5 strc- 
immediately in the Paradife above, which inhanceth all en- m ^- frnkl 
joyments to the fupreameft height^ And therefore An- ]^^^ 
gujline, Clemens. Alexander inus, Anfelme, and Aquinas at- cundse, quert u 
rirm, that; Paul, when he was rapt up into the heavenly 171 Art. 5. 
Paradife, he fan? the Divine Being, entring the place of the 
bleffed, who eternally fee God face to face : So that when we *Gor. 13 12, 
mention, or contemplate on the CcelefHal Paradife, we muft 
caft a (hade on Adams Paradife, his pleafant Seat, as f tiling 
Jhort below all degrees of comparifon. 

Secondly , It might be added, that the fruits and delights 
of Adams Paradife Were more calculated to pleaie the fence, 
and refrefh the outward man \ But the delights of the upper 
Paradife are morcretined, and principally influence the ibuj, 
mans better part. 

The Tabernacle doth fweetly refemble our Sabbath above, 
Pfal.S+.i. Luki6.y.I>fal.i%. 1. Rev. 21. 3. efpecially m „ mcuhm 
if we look upon the furniture or it. Moikicum^o- 

Firft, There was the Ark of the Teftitrrony, Exod. 40. 2 1 . pterpelles hya- 
which, as a learned man concludes, denotes the bleiTed Tri- cynthinMipfam 
nity, whofe fight is our happjnefs above. In the Ark there C99 f m T^*- 
were the two Tables of the Law, Deut. 10. 12. The golden [l^icientl. 
Pot of Manna, and Aarons bloifoming Rod, Heb.?.^. In bufreprefema- 
our heavenly Sabbath the Father will govern us with fctf.Jofeph. 
mo(t holy Laws, which anfwers to the two Tables j The ^ b ' 3# Ariti 3- 
Son (hall be bread of life Ukus to feed upon, John 6. 33. ap ' 7 " 
which anfwers to the pot of Manna. The Holy Ghoft mall Numb - I0 rf 
eternally rill us with frelh and flourishing graces, which an- Charity ibie- 
fwers to Aarons bloffoming Rod. SSJ5* 

Secondly, Over the Ark was the Merry-5e^/, Ek<?^. 25. moduf cyix*- 
21, 22. which expreffes our dear Redeemer, who hath pro- Wftaft 
merited not onely gnsce, but glory for us. And from the R° m »3- 2 ^ 
Me?cy-$eat anfwers were given, which (igniries that bkffed Numt) - 7 8 ^' 
familiarity which the Saints (hall enjoy with the Lord in 
Glory. Kxod.3s.18. 

Thirdly, By the Cherubims which were at the two ends Bacjigwachs- 
of the Mercy-Seat, we may undtrftand the bleffed fociety of ruknorm . J£ 
^ge//j M*f. 22, 30. who (hall joyne with us in a pleafmg, ^Sa^IZI 

H h 2 and ft. w, 

2^6 The PraSiical Sabbatarian. 

and complacential harmony. The praifes of the moft nigh 
being eternally celebrated by the confederate praifes of Saints 
and Angels. 
itojl thrijlum, Fourthly, In the Tabernacle there was an Altar, Exod. 
jujiiet fanfti 27. i. to denote the fanclity, and the unfpotted holinefs of 
om nesy confum- our devotion above. Our worfhip before the Throne, (hall 
mvi&perjedi re & m [>j c tnc Lamb who fits upon the Throne, in unfpotted 
erunt in gloria. ,. r nn> 1 • r 1 r r r 1 

Alap. purity. We (hall be alwayes eating or the tree of Life; there 

mall be no tree of Good and Evil to hazzard our difobedi- 
ence. We mail have no need then ts complain of the ini- 

Heb. 12. 23. quity of our holy things j then the fer vices of juft men (hall 
be as their fpirits made perfect . It is nbt pofftble, that all. 
tears ihould be wiped away from the eyes of the Saints, Rev. 
21.4. before all blemifhes are fetched out of their f erf ons^ 
and all ltains warned away from their fer vices. 

Toberiucuh Fifthly, In the Tabernacle there was a CandlefticJ^, Exod. 

fwt ccindela- 2 ,- # ^i, to inform us>of the clear vifion we ihall have of God 

ti^l^ll in our heavenly Sabbath, 1 Cor. 13. 12. 7 here (nail be no, 
plan*?, et ex- .-( . , r» • J . ... 

tenff, placenta partition wall to debar our light, no intervenient pillar of 

inflar. Riv. a cloud to abate our .light, no curtain drawn to call a fhade 

Veumcernemw ou our light, but all (hail lye open to make way for our 

non quod dew fuUefr and everlaiiing views. Then we mall lee God intui- 

fiiiem hibeaty tively, as the School-men fpeak \ and Mcfes his requeit > 

fedphafhe- Exod.%_$. 13. (hall be anfvpered in every particular. Our 

noRra erftTlZ knowledge of God (hall be intimate and familiar. Our minds 

rj, enntuiti- fhall be a clear skie, without the covering or vaile of any 

va. Par. darknefs s nothing (hall remaine to interpole or hinder our 

Exod. 33. 11. freeft vifwn of thelacred Trinity. 

T>eu* omnem Sixthly, In the Tabernacle there was a Table on which 

caliginemmen- flood the Shew-bread, Exod. 25. 23, 30. to fignifie to us, 

iibus ^ (W ^ xherare fatietyoi our bklTed fruitions above : Inour £ej- 

forget, # tarn ven h Sabbath we (hall bejatisfied, but never furfeited. Our 

fenfuf'qudm a- . Mailers joy cannot cloy us j, the muhcks.of the Bride- 

tiimos nnflros chamber will ravijh, but not weary us, they will be our 

czlejlihce triumph, notour troubles the longs about the Throne of 

p^ndat the Lalllb vvl11 nevcr P ut a dlfraft u P on US * Here lieS th f 

M ' difference between Earthly and Heavenly delights, the rirft 

Mat. 25-10. £ g the." other ^wp out our appetite 5 the pleafr.res of 
Mat 25. 2 5. -;■ t fa 

The Pra&ical Sabbatarian. 2%j 

this life blunt, of the other life, blow up our dcfires. Vo luptatss ter 

Seventhly The Table in the Tabernacle was to be. made **»*faur<mr, 
ofiSbwunWMpdy which will not decay or putrifie, to denote EJ^J^k"" 
the indfective eternity of all our good things above. Chrift ft e5 }a<lm,r~:n 
purchafes are like himfelf, a holy one which will not fee cor- JaturdnL 
~ruption. It is obfervabie^ that glory which in one place is 
cilkd a crown of Right outfit efo 2 .Tim. 4. 8. in another, is 
called a crown of Immortality, 1 Pet. 5. 4.* onely to (hew, 
that Eternity is the richeft pearl in the Saints crown. 

Another repreientation and type of our heavenly Sab- ^ . 
bath and Reft may be the land of Canaan, 

Firfl, This plentifull land was" freely promifed, and as Deut p. 5. 
freely given to the people oilfrael, Dent. 9. 6. fo the gift 
of.God'Mternal life, Rom. 6. 23. our heavenly inheritance is 
the gratuitous bounty of our heavenly father i free grace is 
our belt, and only tenour. 

Secondly, The land of Canaan was gained by Conquejv, 
JjoJhujJjs iwprd paved Ifatls .way to that fruitful foyle ; 
their heads were to be crowned with Laurel, the emblem of a&s 14. 17. 
victory , before their hearts were to be rilled with food and Rev. 2. 7. • 
gladnefs, and the luftiious plenties of Canaan, which was Rev. 3. j. 
the /^rger Paradife of the world. And the delicacies of hea- r cv . ^ I2> ,- 
ven are given to the Conquer our. This truth is fo frequent- R ev# 3 . 2r ' # 
ly inculcated in Scripture, and fo often prefled by Chrift , ast Rev.21.7.* 
if our beloved intended our meditations (hould dwell therein 

Thirdly, The land of Canaan flowed with rpill^and honey,, 2 Sam.24 i£> 
Jojh.^.6. It was rich and plenteous to a miracle ^ holy ^^ 6 . 

writ affirms, One Million, three hundred thoufand men ' : 

were maintaned in it, belides women, children and impo- 
tent perfons, and yet this land was of afmall and inconfide- 
rable compafs. Thefe outward plenties did only Cct forth* \y^cff^'\ 
the. copious delights of glory. In our heavenly Sabbath, there trlingZdium 
are rivers of pleafure, Pfal. 36. 8. Legions of Angels, Mat. fajttmtuivthb* 
2$. 53. One hundred forty four thoufand of glorified Saints, vethdenotj- 
Rev.7.4. FHlnepQfjoy,Pfal.i6. 11. and pteafuresin the tUY *****%* 
plural number, to mew their p/e*y, and plea Cures JW ever- ^Z^TlT 
rmre to denote their eternity. • itiafirvi. °" 

lfoutthly 7 

238 The Practical Sabbatarian. 

Fourthly, The Land of Canaan was entred by armed 
Israelite; ; but when they had taken poffeflion, the Arm; 
were laid afide, and every one (ate under his own Vive, and 
In vita &ter- to own fig-tree, Mic. 4. 4. And To the Saints in this life put 
net peyfeQa erit on the whole armour ot God, Eph.6. 12. and in that Coat 
trar.quiUitof, f Male out-vy Ctfar, who fought and was victorious in 
wrti^Gcr. *ifty battels i but death at /# puts an end to thelc (harp 
<un **" * encounters^ and the Saints weapons, though net their ho- 
nour's laid in the dud, and fo entring a better Canaan, they 
1 Cor.2. 9. ^ lt ^ n( ^ er tne true Vine, /mfei 15.1. with complacenc y and 
inconceiveable joy toalleverlaiting. 
* The Temple of Solomon was an illuftrious type of our 

heavenly Sabbath. 

Fhft,. When thatg/<?rimihucture was built, there was 
no nozfe of ax or hammer ; no tool of Iron gave the leait di- 
fturbance, 1 Kings 6. 7. Every thing was fitted before it 
was brought, to prevent the clamorous confuflons of work- 
Rev. 21. 4. men and their inftruments. So our J'upsrnaU Sabbath in 
Pfal^t 8* or y *h a ^ a ^ mit °£ no noi fe-> no harih, or difpJicent found , 
Vial.'<5.<5.' no heavy groans or uncomfortable fighs, no roaring out for 
the difquietnefs of our heart., or chattering HkgaCrane in 
e "•■!' I0 " doleful prayer and complaint, there {hall be no filent voice 
Incdlfftbict- fweeping,or foft murmur of a gliding feac* butallthefe 
tbUrtityfaa things mall be done away, all capacities of trouble being 
manjioyibinon fallowed up in perfect joyjas the flaming -fire-brand is 
folum&imut , quenched in an Ocean. 

fedet ibi ma- Secondly, The Temple was a fixed nru&ure and not por- 
ne lmus. table, to be carryed up and down as the Tabernacle was, its 
„ ^ m . ft at ion was at Hierujakm, nor was it capable of removal, 
rmv « ft^if;" an d f° r ^ ome hundreds of years it remained in its ufual 
» yJw«|*«w place, mining in its gold and glory. And fo our future 
gm qpftrtj *?? Sabbath ihall be immutable, not fubject to change or alte- 
tvnm.jvji- ration, not ambulatory or in a patfage. Our dwellings a- 
tfjojuv vx*e* h v e are Manftcns, John 14. 2. Our enjoyments are liable 
'wrmMr.v alK ^ inalterable : There we meet fully with God who is 
iiid. Peluf. our fixed Center. The Apoftle faith, our building in hea- 
ven is eternal!, 2 Cor. 5.1. It is a building of God noi made 
John :8. 3<5. with hands, and fo not fubje& *o decay or reparations \ Art 


The YraSlical Sabbatarian, 239 

did not frame it, and time cannot loofen or diffolve it. But Rev. 11. z. 
to revert to that from which there hath been fome digref- 
' (ion '> Our Sabbath below as in a morning blufh, doth, jo me- Vies doming ) 
thin^tcfiwbh our Sabbath tffewas the Infant in the Cra- g^fe^ 
die doth a man in his fuU ihture or the dim candle, the Sun fiaaltm&ter- 
ya'ltsgreatejl fplendor : And let us admire divine indul- namnonfottm 
o-eiite' in giving us this faint refemblance, before we come fp ir itw,fed& 
to^the Archetype of an everlafting reft. But in the generally €0 ^^ m 
thus meditation like the Sun, may run through all the figns gu^t ? Aug" ' 
of the Zodiack, and fly from onefpiritual objedt to another, de Civit, Del 
from the God of the Sabbath to the Sabbath of God , 
(which fubjedb have been thus enlarged for its larger cir- 
cuit) and freely^lilate it felf as far as our time fhall either- 
refirain us , or give usgreater leifure \ and when, as the 
Sun, meditation hath fetcht its compaffc , it may begin 



■Not onely Meditation, but Prayer, with other *. 
fervices muft rill up the Morning of a 

BUT meditation muft not enclofe the morning of Gods 
holy day as its own proper demeans , nor Co grafp that Q m { n ne , 
precious time, as to exclude the fuccefjion of other divine meditationet^ 
performances : But as meditation doth well become the rirft pifa, meditatb 
approach of a Sabbath,fo prayer in the next place properly 1*™°™*™™ 
takes its courfeand order. Let u? (hut up our meditations fe"£. ***''' 
with prayer, and pray over our meditations j prayer fan- 
ctifies every thing, and lb it makes meditation effectual to x T - m 
the foul, that the pleafing afcents of that holy duty may 
bring down a blefling with them ■■> Bernard couples prayer t ^hcf. £. 17.- 
and meditation, prayer being luke-warm without meditati- 
on, and meditation being unfruitful without prayer. Both 
duties together being like the Diamond Ring, or beauty 
and fweetnefs in the fame rofe, light and heat in the fame Eph.£.i8.j.l 

Sun, , 

2^.o The PraStical Sabbatarian. 

Sun. Thefe two duties adde rcciprocallluiWcone to ano- 
ther. Now for the better man nagement of this duty on the 
morning of a Sabbath, we will enquire into thefe three 

Firft 5 What are the opportunities when we muft pray. 
. Secondly , What are the qualifications how we muft 

Thirdly, .What are the objects for what ox whom we mail 

Our prayer on the morning of the Lords day , 

i. FirJh>< Muft be do fet prayer, we muft as oar Saviour 

Deufvult nos faith, Mat. 6. 6. Enter into our do fet, and font the door up- 

precari t non ut on us, and fo pray t4 the Father, &c. folitary prayers .ufually 

xideamur, fed^ j Q nQt wau( . ^ com p an y f a rewar d -, Jacob wreftled with 

y^ U tmU * the Angel alone , there were no fpe&ators of the combat, 

Gcn.32.14,28 an d ne was not on ^ a J acob f° r wreftling, but an Ifraei 

' for prevailing. Let us begin the Sabbath withfecret prayer, 

TlnincJncb' anc * *° we ma y t ^ ie mo ^f ree h vent our thoughts, pour out 

-vi precarUqvd our complaints, make our requefts, and fend up our defires 

libera* vota not being checkt or confined by the audience or obfervation 

fuaaideumef- f others. Patients difcover not their diftemper before the 

fundemt; fa multitude] but privately to the Phyiician. A fecret prayer 

^camenti** in tne morning of the Sabbath may cafe and/* the heart tor 

libera jmt the fubitquent duties of the whole day •, .we may kindly 

aeniesttoftr*. bemoan the lins of the pair week, humbly acknowledge our 

Prece utarr.uv indifpoiitions for the prefent Sabbath •, we ms^y open to 

occuhajed'ms- God the uneven beatings of the pulfe of our fouls, and fadly 

nifeflafide. bewail the mutinous diforders which are in our bofoms j 

Solm Jfafi many things we may unravcU to God,wt would not proclaim 

tutalidsora- j n t ^ c ears f an a ffociate alfembly. It is obfervable, that 

rZ%,JVZ our dear Jefus who had many things upon -his heart, he 

touthbmw' would take the privacy or place to pray in, and would lay 

fnsimpedi- 'hold on the moil mi/Wieafons tor that duty, Lnkf 6. 13. 

mm* ware j^> n ^uldpray all night, that not fo much as the Sun might 

^fn'temtZ' b^aWjltntfiof his witb-dravm, devotions j the world muft 

"umitadora- not hear what he had on his heart to fpeak to his Father. 

-tionm. lime Surely the clofet is zgoodporch to the Sanctuary, and we 

tmmqui-s.offi- areimule the titter for the pu'blick by chamber -devotion - 
ctirmarp*. < y^ 


The FraSlical Sabbatarian. 241 

', — ' ■ ■ — - ■ ■■ j- - 

Firft, the Evening fhr rifeth alone, and then it joyns with v»,etaliorum 
tbeflarsofthc night. When we have opened our cafe to ne g° tioYum 
God mfecret, then we are more prepared to converle with ^ milim J ten ^ 
God in Societies. Showers in the night refrefh the Garden, &*, etfientiti. 
and ffu&ifie the ground though no -eye behold thofe fweet animum aptis- 
and feafonable drops. If we with Cornelius make our flight rem /""'""' ai 
to God in folitary prayer, Acts 10. 2. we may receive his ^gmnit.' 
anfwer : your prayers are come up to God,ver. 4. And fo the 
following Sabbath may be a projperous gale to Wow us nea- p;*^' 3 *' 
rertoourEfer^/reit. Dan!tf v ;a 

From our clofets we mufl. come ddwn into our 'families, Job 1. 5. 
and joyn with them in the fame holy duty of prayer. Fa- 2. 
mily prayer lies under a command to be ufed on every day, Jer.10.25. 
^and bitter imprecations are poured out on thoie families 
which neglect it, Jer. io. 25. The Prophet calls for full 
vials, to be poured out upon them. Bur prayer never better 
becomes a family, then on the morning- 7 of the Lords day. 
Our clofot devofions and family prayers common to other NumI> ' 28 -P« 
days, mutt not 'be omitted onthisbleffedday, but rathet £ . 
augmented. It is worth our notice* that thejirjl fervice of X ° ' 3 °* 7 * 
the Jews on their Sabbath was burning incenfe before the 
Lord, Exod.$o.j. Now family prayer is the burning of 
incenfe in our", family, every branch of trte family joyning in 
prayer, doth as it were fill his hand with incenfe, and fb c 
offer it up in Chrifts merit, which is the fweetnefs of our <-,. '(*&*' 
incenfe to the father of mercies > and how perfumed muft|„J^ 
that houfe and family be where fo much incenfe is offered , adoron 
Let our whole family in the morning of the Sabbath cry fiuvem-pr*- 
out, feel^ the Lord, G Uur fouls. As Mary Magdalen, {he hsnt >fiP Y ™s 
was early up to leek him whom her foul loved, Mat. 20. 1 . i%iaZum 
John 20. 1 . Mark^i 6. 2. She was laft at the Crofs, and firll etdeograt* \ 
at the Sepulchre : And O that our love could keep pace /«nr. 
with hers. The whole family (hall be as morning tfars to 
fing together-, Job 18. 7. and pour out their fouls in the 
hofbm of God •, this. is worfhip like that. of heaven, where 
the multitude, the whole bofi of" heaveafing forth the prai- Job 38 . 7, . 
fes of God together. And in this we follow the clerp of 

I i Tv% 

242 The Practical Sabbatarian. 

Firfti Families hgve their wants as well as fingle perfons, 
they may want prepared hearts, compofed fpirits, exerted 
graces to meet with God on his holy day, that which is 
the complaint oi one,may be the moan of the whole family v 
as it ibme one ftting in an inftrument be ltmclc.anofher /triaig 
trembles : heart may anfvyer heart throiighout the wboU 

SecW/jsSpiritual grace is as neceflary to the whole/* jwi/j', . 
as it is to my particular perfbn,and fo ardent ptayer is as in- 
difpenfible. The whole land of -fcgypt came to< Jofefh 
Gtn, 4). 57» f ot Corn becaufe of their want 1 Every, foul in the family 
had need to beg for -.the beauties ofdi'rift, that he may 
meet pleadingly with his beloved on his own day. Grace: 
is the comelinefs of the Servant as well as the Matter, of the 
Child as well #s of the Parent. lathe fourth Command- 
ment, the injunction is laid upon all within our gates to 
Exod 2o,ic, keep holy the Sabbath. 

guamvitml- Thirdly? Moreover the whole family is to attend upon 
luf advena ad publick worftnp > and prayer is both the plow and the bar~ 
hoc cogebatur, row t0 prepare the ground of our hearts to meet with God, 
utcircumride- an j tQ rece i ve the immortal feed which k able to fave our 
SX .f°»l', J *™- i-*i- Indeed the Apoitkadvifeth us to pray 
nalegts Q&hi- continually? 1 The /I 5.. 17. but then more eft e daily , when 
bebmr, et die we are going to the publick affembly, to prepare usfbr thole 
Sabbatiad fi- f ] emn Ordinances wherein wzjoynijfue with the Saints in 
Sn»X- hol y worfbip, and/^r this God wili be in treated. Farni- 
^/Kufcul. lies mult not rujh upon Ordinances as the Horfe into the 
Ezra 8. «. battel, bxxtprayer muit prepare the way, and fo let us feed 
?«r 3 <5 ' u P° n tne M;j nna °f tne word, and drink of the truths of the 
^ ' • Gofpel. 

T t amim* Fourthly, Family prayer makes a muficall harmony : Con- 
Jatio^am fort is the life of melody, a heavenly hoft celebrated, Chrifts 
unamente,et Nativity, J>% 2* 13. Not a fingk Seraphirri, but a^ quire 
jidemjefum f Angels, In the primitive times there was f**> *)*wh Am** 
'Ztuiul ' One common Confent and harmony of prayers. And Ch- 
nat.'ad* meHS Akxandrinm tells us, That in tlx golden dayes of the 

]#Mf>n. Church, there u fed to be on the Lor da day a pile and heap of 

JuppliantSy having one voice and one mind in their prayers and 


The PraSiicaJ Sabbatarian. 243 

addrejfes to God. It was the wifh of Jitkm*$w, hi. his M f/i<u>^ 

Apology to the Emperor Conftantm, Thatall vtigkt lift* ups% *<*% ^-v* 
the fame voice to God mtbouf any diffonancy or di/order.™^* 9 ' 1 ,** % 
Vnittd prayers are the ftronger voice, united fighs are the ** av **'&** 
thicker cloud, united tears are thcfuller ftream, and fe make Athanaf 
the deeper impreffion upon the divine breaft. The devoti- 
ons of a family mud needs make a greater noife then one ftn r 
gle cry, to awakfyt the Lord to give anfwers of love and 
grace. A j//7g/e inftrumcnt may -make mufic^ but no /wr- 

As we mud take the opportunities of prayer in the clofet 2* 
and in the family vvi tne morning of a Sabbath, fo we mull 
look to the qualifications of our prayers. Every prayer is 
not au engineto batter heaven > we muft/0 pray, that we 
may obtain, we muft therefore look to the chara&er^s well .1 Corp> 24 
as te the cuftom of praying. 

Our prayers both m the clofet, in the family, and iike^ 1* 
wife in theptf£/ic^aflembly,muft be fetched from the heart, c ^iani uji 
not lip labour only, then they arc loft labour. 2e \ruMan f m tptccibw K 
tells us, IheChriftians in theprimitive times neededimt a prowM* fug- 
monitor in their prayers to dictate to them, they prayed, from 8 3Yit . s P'J'fot 
their own hearts, which fuggejhd to them feafmable and ^"forl orl 
Jut able petitions. And the Apoftle tells, -us, That tpe-.gffc-* ^ Tcrtu^ 
c tuaifervmt prayer of a righteous man avails much \ Jam, 5 1 

e'r, when the heart -works in holy affeAiottfc iaixfl yearnings, 
as tfie Bee in the midft of its wax and honey; Succefs may 
be much known by the. heat and warmth of our . fpirits, 
£ uh 1 iv?. Wc tranllate the word importunity, -btit >it is. 
*] tf W^» iwpudency- < In thfc -time* -of the i Law , a t he 
|We4K Wfro bf.fowih$f &fi 

fcented. When ^ we go to ourchfets or our f&mUits+. we. " ' 
mult \6o% to bur affections m our'addrMescoGoe^ get Caft M«£ ^ 
themjf^% thetiolyOhoft, thkt Aey ■ flanie : up towards V rin ^%^& 
God in devom and religious afcen*sV Th^Wfenguagfe in. ZfTpctfm, 
groans , Vroitr there $ iri r * i^i^'Pfat^ 'tf V i&j^} ! have tunc^t ^ 1 
their #«c& and are m#^£^fer&Go<i. '- InAm&itL&Wt) Jt>onfum,fiat ut 
tape thing to work a laiy dead heart to a neceffary height vcliLuih. 

I i 2 of 

.2 4 4 The PraSlical Sabbatarian. 

of affection, the weights always running down-ward; but 
they mull be wound up by force as the weight of a clock 
muft be t #gged up by the firings : And when our affections 
Bxod.17.10, arejuUiccdup, it is hard to keep them fij like Mofes his 
hands, they are apt to faint and fall down, but a continued 
violence and force muft keep our arfe&ions in their higbejl 
fphere : The Bird cannot ftay in the Air without continual 
flight and motion of the wings, nor can we perfift in affectio- 
ns* *£<*&< nate P^ytr without conftant toil with our own hearts j 
'iii^f,Sftt«j aifec'rions/<zi#*, and though t&fcatter, wearinefs makes way 
*] iv%x*&u{ ioxwandring, fo that we mufi takf pains to keep our arfe- 
ornfvvAuis^ <Sions failing towards heaven, we muft- keep the windol the 
*7%jm^" r P irit and row at tl *t Oar, that wc be not Sinfully becalmed, 
^fart Apel2 arK * ^° m ^ s °^ f ^ e e ^°f Gu - X v °y a 8 c - J uftin Martyr ob- 
serves, That the prefect, of the aflembly in.histime u(ed to 
pray with his utmoji Jlrengtb. So then our prayers on the 
morning of the Sabbath muft be cordial! and. affection 
■ nate, 
2. Our prayers mi*ft be cloathed with humility, we muft pray 

in a. fenfeof divine purity and of our own unworthinefs, 
ifa.dtf,3. Luk$ 1%.. 23. Not only the bended knee, but the fubmiffivc 
jfririt becomes prayer. Chrift himfelf krieeled down and. 
Quatuoryimt p ra y e d > L^ 22.41. On ; the morning of a Sabbath we 
fliwiTnus 1 * havegrej* things to beg, and we our felves ufuallygjve" 
eff contempti- our charity not to thefturdy, but to tjnp jlo oping beggar : If 
litem fe ejjfb wc look for :We#ng$iron7 Gods hand, it is fit we fhould lie 
(<%nofcere at Gods feet. Chrift himfelf- mehed, Hcb..$. 7 . and fhall 
hlc^lerc.Ter- " ot ^tjioop anc * he humble in prayer? Hezekjab turned £«r 
*//* W conj?" P c ^ *lW e J^^aud prayed,^*. 38. 2. as being- confeious of 
w. gharri* his own uiiworthinefSoCQverifBg bis facf with bluj^es which 
Squoanimo the world (mud not fee, anciVfo confounded in himfelf he 

fmpvMMr P° UrS 0Ut his rQul before Go< ^ Iu thlS h ° ly duty WC ll£ at 
inflari/ the allowance o(\Q.ods- mercy, and moil rational! it is we 

Anfel. mould lie .at the, foot-fiool df Gods Throw ; The Publicans 

Jrr^e on hiSbre^ft* which was an evidence of his humility 

i-vfe 18,13.. anidfelf-abhotre^C^fma^lehis way to that acceptation,, the 
pxoud>PhajjfeeicouJd wt attain unto. 


The Practical Sabbatarian. 345 

Our clofet and family prayers on the morning of the 3. 
Sabbath mult befharpened, and fpirited wirh the fenfe of M 6 
want, and with hungringsand dellres zitzx.fupplies. The Nen*. 1 u. 
beggar crycth loudeft, his rags make him roar \ we are Luke u. 13. . 
cloyed hi our apprehenfions, and we zxtcaol in our Petitions. Non frigid* d 
Neceftty inflames importunity . Were we but fenfible On the foopcterede- g: 
morning of a Sabbath (to come to our cafe in hand J J^^ffi^* 
what need We have of fins pardon, of an underftanding nosoportet^ 
heart, of a hearing ear, of a holy and fait able frame of fpi- y*n/ u a i-Jjk- 
rit for divine Ordinances, afid to run profitably through the menti defiderio 
duties of the whole Sabbath ■•> furely our hearts would be i ^ arun ! rerum ' 
like coats of Juniper, PfaL 120. 4. we lhould burn with TtmwD^ 
ardency and importunity. We pray moft fervtntly , when 
we pray moft feelingly •, want is the bellows ofdefire. Let In P ete "&> P<*- 
us therefore jiudy a fenfe of our ipintual wants, and that quotidianum 
will fet the wheel of prayer on going with the greateft fpeed egeftatcm, & 
and eagernefs. . mendicitatem 

Let thefe introductory prayers on a Sabbath be animated no J^ am ^n^ 
■ with faith , That grace makes every duty weight : and eve- * tmm% 
ry lervice without it, if it be put into the ballance , will be 4* 
found too light. In our prayers we mufi be per] waded of the Heb. it, 6. 
mercifulnefs of Gpds nature-, to encline and bow his ear to iJohn$. 14, 
them, of the riches of his promises to encourage them, of ^ a1, lo l 7> 
the inriniteneis of his power to fulfil! and accomplifh them, Ofej Jbbor, 
or elfe^ll our requells are like the bird with dipt wings, & n 8 uedlr #fu& 
they may flutter up and down the ground, but they can rife ^fic^Tfed^^ 
no higher. We mult believe that Godcan fill every chink folia fubaqu* 
of our defires, and that he will lend home the Dove with manere pojflm 
the Olive brand) in his mouth. Thefe annexed Scriptures vire ^^- Par.* 
will further evince this truth, ijohn^. 14. Mat. 21.22. pr. 
Jaw. i. 6. P/i/. 55. 17. Where ZWi faith, JFfe^jfl k*r * M ^ 
my voice. Q rare ad of vigorous faith ! In a word, Then J udc v - ao * 
/ve-pray aright, when we pray in the Holy Gboft. His con- 
currence is neceffary : God will own nothing in prayer but Rom.Sa^a^- 
what comes from hUjpirit, any other voice is ftrange and 
barbarous to him; God delights not in the flaunting o\\ 
parts, and in the unfavory belches of a carnal heart, nor in 
the tunable cadency of words, which is- only an empty ring 


I 1 11 

246 The Practical Sabbatarian. 

1 Kings 18.38. in Gods car. But the method of the Lord is, to prepare the 
heart, and then to grant the rcqueft, Ffal. 1 0.-17. Our 
Prt&nhaiirc- neart [ s opened firjl, and then God opens his ear. Fire from 
^riMmui ^ caven t0 confiime tne iacrifice was the fokmntokgn of ac- 
Jfs f fed ettfpi- ceptation heretofore, 1 K ings 18. 38. Fire from heaven 13 
ritiifonfto. the tofynjtill^tven an Zw// ardour wrought in us by the Holy 
Pfal. 147. p. Ghoft. Indeed prayer-is a work too bard for us: we can 
■Vtodjuct* me babble of our fllves, but we cannot fray without the Holy 
inOratioiiibuf, Ghoft •, we can put words into prayer, but the fpirit muftpu.t 
(i.e.)urcen- a ffellions, without which, prayer is but cold prattle, and 
wmlmm? 80 ' IP irille P talk. Our neceflTities may fharpen, but they cannot 


gwcejlfbv* enliven our prayers. The carnal man may cry unto God, as 

ybvll&v. young,2Liz>e#j;,and as the rude Marriners did m Jonahs (hip i 

, but now gracious affection is quite another thing. There 

jona 1. ma y ^ c co fy a ^ raw W -Q ies a f ter g race m an unbeliever* but 

Hof. 12. 4. ferious znA fpirit ual deiires after the fame bleffed giit^ theft 
we mult have from the Hply Ghoft. 

Did we confider what prayer properly is, we lhould then 

^JlTjL eafily fee the necejfity of the fpirit* affiftance. Prayer is ; a 

Wopiv&cer- wur k which will coft us travel of hearty Ails 1,14. a work? 

tarn, ex lutlans ing fpirit, Jam. 5.16. an earneit)rriz/i#g, Rom. 15. 30. and 

etiamcum ipfo contending with God himfelf. Col. 4. 12. It is veryobfer- 

4c>. Daven. va bl e , that the party Jao$b wreftled with, Gtf.32.25. is 

called a Man^ an -4wge/, nay, he is called God * a man for his 

fhape, and the form lac aifumed i an Angel to denote, the/e- 

cW per foil in the Trinity, who is the meffenger -of the Cove- 

Q£ ert ' nant,M-al.%.i.and this party is called Godfien.^2.^o.\x was 

fuch an Angelas blcffed Jacob, which was a work.prp^er to 

Anfw. q q ^ But now if it be demanded what it is, to pray jp the 

holy Ghoft ? It may -be anfwered ; 

Mudit Pauluf t'irJh. Tnc Spirit 'helps us in prayer m a Way of &f?t , 

MM. Pfal. that the heart may not bdound up-, and that we may have 

^Mr 4<5 f 8 -' ^ cce ifary words to give vent for oar affecbhns \ It is- the -(^ 

Intcrlwluo rit wnich heftows the gift M prayer, that we may enlarge 

■hebraui eft our to God on all occaiians s 1 tffl< 14, 1 5- ..But this 

h^3\Dt2 utin is much bettered by InduUrytHearring^Mcditatio^Read- 

tdhgentia, j^g. Conference, nay, by p\i;nr itfit% ilich holy exercifes 

quod fiitua. jpjjy^g auxklitry t^ this excellent ..£ift, for the fpirit work- 


ihe Fra&ical Sabbatarian. 347 

eth by means, as the Sun fhineth in ihe air, in which it mak- gintavertunt 
rth itsgiit&ring afcents. «£«™ «» 

5rt There is the gracious affiance of the fpirit, ^ '^ 
which is cither habitual or a&ual. tut* Jt quod 

Firji, Habitual grace is neceffary to piayer, Zach. 12. 10. pream.. 
where there is grace, there will he [applications <> as foon as 
the Child is born it falls on crying, Ails 9. 1 1 . Prayer is the Zach. 12. 10. 
kindly duty of the New Creature ; the regenerate perfon is _ ]H HQ 
eafily drawn into Gods preferite : when once we are renew- ED^Unrn 
ed by the Holy Ghoft, we (hall certainly, and fweetly pray in J™j* «/J£; 
the Holy Ghoft, we (hall offer up jpintu^f devotions acce--^,^^ 
ptable to God by Jefus Chrift. ■ dunw. 

Secondly, There is the actual a Jpftance which we have. 
from the jpirit -, when a man is regenerate, yet he cannot 
pray as he ought, unlefs he befiill moved and aflifted by the 
bleifed (pirit. Now thefe aUiual motions do either concern* 

Firft, The matter of prayer, which is Juggeftedhy the fpi- Jam.i. 17. 
rit of promife > for let a man alone, and he will foon run in- p-p^ It ^ 
to a temptation, and cry for that which is inconvenient, and 
it would befeverity in God to grant it, and therefore the di- 
rection o£ the Holy Ghoft is neceffary^ that we may no|^ke Rom. 8, 27. 
a Scorpion inftead of a Fijh, a Jiw*e inftead of bread : W?rake 
counfel of lufts and interefts when we are left to out private 
fpirit > now the Holy Ghoft te^cheth us to ask, notonely 
what is lawfull, but what is expedient for us, ib that the 
ml! bfGodmzy take place before our own inclinations. Or 

Secondly, Theie actual motions of the fpirit concern, the 
manner of our prayers ; now in prayer we have immediately Q u ^ re f ert „^- 
to do with God, and therefore we fhould take great heed in mY e1 Sa&xtkh 
what manner we come to him. The right manner is, when confufaad de. 
we come with affection, with c®nfidence, with reverence : ummmere 9 f>r- 
^ Firjr, With affetlion, Rom. 8.26. It is the holy Ghoft 1^%7L 
Cet% us on groaning -, words are but the out-fide of prayer, ter p e y a lio jpi 
iighs and groans are the language which God will under- rhm ccrtd e$- 
if and ; we learn to mourn from the Turtle, from him who auditurddeo^ 
defcended in the form of a Dove, Mat. 3. 16. He draws ^ 
figbs from the heart, tears from the eyes, and msans from 
the foul. Rarts mzyfurnifli us with eloquence, but the fpi- - 


248 The Practical Sabbatarian, 

rit inflames us with love, that earneji reaching forth of the 
foul after God, and the things of God : That holy impor- 
tunity , that fpiritual violence which is often ufed in jioly 
prayer, comes onely from the Ipirit. Many a prayer is neat- 
ly ordered, mufically delivered, and gravely pronounced, but 
all thefe artifices, they are the curiofuies of man, and favour 
nothing of the holy fpirit •, then it ipcaketh the fpirit to hz 
in a prayer, when there is life and power , and the poor fup- 
pliant fets himfelf to wrejile with God, as if he would over- 
come him in his own ftrength. 

Secondly, Witli confidence. In Prayer we mud come as 
Supy&iu ejfen- Children, and cry, Abba Father, Rom. 8. 16. ufually we do 
tvjpirttu* dei, n0 { m j nc [ this part oi the fpirits help in prayer > we look to 
^dt^mihff 8*ft' s anc * enlargements, but not to this Child-lik^ confidence, 
prenrittit, pro- that we may be able to call God Father, without reproach 
miffhm \argi- or hypocrilie ■-> not ferioufly confidering it is the language of 
rur, teflimoni- a child, which will Onely prevail upon the affections of a 
umnobnintus r» ,l„„ 

pevhibeuquif- *"**'?'„ . , > it , r . 

njmhbitati- - Thirdly, With Reverence. That we may be fenous and 

oni htw. awful L God is bell feen in the light ofbisjpirit ; the Hea- 

Chryfoft. then^could fay, We need light from God, when we fpeal^of, or 

Kon Uquendum to (ml. That fen fe of the Lords greatnefs, and thofe freih 

Addcofmelu- ajac j awful thoughts that we have of his Majefty in prayer, 

are ftirred up by the Holy G]?oJi. He uniteth, and gather eth 

Vevotio t ctpt- our hearts t ogether, that they may not be unravelled, and 

S** debet fern- J c ^ tter edabroadm yam and impertinent thoughts,E/>/.7.6M 8. 

perviam ape- And therefore to wind up this particular, (which hath been 

rireadpanicu- more copioufly handled, then ufual) when we go to pray at 

hrestiojlrarpe- an y t\mt, and lb conlequently in our Clofets, or Families on 

prodiifX the mornin 8 of the Sabbath , let us caji ourfelves upon the 

ThwneceJfjYia, Holy Ghoit, as appointed by the Father, and pur chafed by 

five pro nobis, the Son, to help us in this fwect and fer vie cable duty, Rom. 

Davcn. 8. 26. Weaxz often tugging and labouring at it, and can 

make no work of it v but the fpirit cometh and contributes 

his ajfiftance, and then we launch forth , and our fails are 

filled, and we go on proJ}erouJIy in that omniprevalent duty. 

Arch, in lo:. A good Exfcfitour gives this glofs on, Rev. 1 . 10. John wm 

in the fpirit on the Lords day, ( i.e.) he .was in pray tr upon 


The Practical Sabbatarian, 249 

the Lords day i the fpirit mightily affixing us in prayer, 

makes ftrange arid glorious impreffions upon us : As it is re- Greg. 

ported ofBajil , That when the Emperour Vahns came in *- a ud. Batil. 

upon him, while he was in Prayer, he-fa w fuch luftre in hk 

face, as ftruck the Emperour. with terrour, and he fell backj 

wards. Prayer can makg a grea^hange in us, and wori^ Lu ^P- '*9» 

great things for us ^ and therefordQfc management of this 

duty muft be difpatched with the gnat eft care . and exa&- 


We mull: not onely take our opportunities for prayer on 3* 

the morning of . a Sabbath, and fee to the qualifications of j? . *• ?# 

of that duty, to dired oar requefts, that they may not mifs ram mi pa-' 

the mark of a bleffing : But we muft fee to the matter of our rum, out nihil 

prayers, that our devotions be not onely fweet^ but feafon- moment i eft Jed 

able, not onely fervent but pertinent : there may be petiti- ad titanium 

ons which are lawful, which are not fb expedient for the r ?„„'$!' 9 «> 
/- n r o * i 1 1 4 r - • n r- i J tc commode, et 

feafon of a Sabbath > and therefore tojecure us againft fuch opportune* difti* 

miftakes, we muft be informed what feafbnably to beg of nihil {ere* boni- 

God, as the boon of the inftant opportunity. *&* ^ejfe ere- 

We muft put up our prayers for the Minifter, who is to ** Mr . Catt wr. 

be Gods mouth to us, in the publicly wOrfhip of the Sab- £• 

bath ', we muft pray that God would give him a door ofA&s 16. 14; 

utterance. He that muft open the hearts of the people to re- Eph,<5.i8,ip. 

ceive the word favingly, muft op>en the lips of the Minifter 1' * $\ , 

to preach the word effectually. How often doth Paul intreat x ihef. 5 i$. 

the prayers of the people * that Seraphic}^ Apoftle would 

not let fail without frefh gales of the peoples prayers. Indeed Preces funt or* 

the preaching of the Word is an arduous affair, and cannot mafac&rdat's/, 

be fuccefs fully managed without divine help and fup- Ambr « 

plement, which muft be begged by prayer and importunity. 

Ambrofe faith, That prayers are the weapons of a Minifter. j^^ „ ^ 

It may be truly added, that prayer muft put weapons into « \ 

the hands of a Minifter, for the killing and flaughtering of ^iacim eta. 

the lufts and fins of the people. We muft therefore pray on rum&ftas mi* 

the morning of a Sabbath, that the Minifter may open his mfttoi decent, 

mouth boldly, and publifh freely the myfteries of the GofpeH et in Evangglh 

that he may fpeak the Word truly,fmcerely, powerfully and V*} ic T?°:.'\ 

-profitably, delivering what is fuitabk to ourprejent condi- ^ e f en d en d^ 

K k tioh j 1 heophiU 

qc-o The PraUical Sabbatarian. 

tion j For he that guided the arrow to kill a wicked Ahab^ 

i Kings 22. 34. w«/r gaidV the truth xo hit and deftroya 

curled luft and corruption. A learned man tells us, we muft 

pray for three things for the Minifter : 

I# That God would give him the Faculty^ the Liberty and 

the Efficacy of preaching That God would open the door^ 

that he may come outf&the fulneft of the Gofpel of Chrift 

2. to our fouls. 

foiendum eft That God would give him dexterity and wifdome to im- 

pro fflinijirit. prove his gift and faculty. Every one which takes a Lute 

jLdf fff taf in his hand cannot make fweet muficJ^on it. There is a holy 

JtffffaTp7e- Art ' m the Miniftry, and this we muft beg for, that God 

dicanii. 2. Vt would give it to the Minifter who plies at our fouls. . The. 

fit praxis hujut Word is a Sword^ Eph. 6. 17. We muft pray that the Mi- 

fault Jtv&Vt m ft er may W eild i tt0 thehighejl advantage, and that he 

^ tm °n7Jem~ ma y ^o'the great eft executions upon our carnal hearts. 

exercenda. That the Mi nifter may fpeak, as becomes him, with that 

Davcn. gravity, aife&ion, zeal, and foul-awakening power, which 

3* may render him a faithful Ambafladour of Jefus Chrift. 

HGb.13. 18. And we fhould confider the weightinefi of a Minifters work, 

Ejhfficiumom- now tremendous and formidable it is. The larger the Ship 

mum pwum • t ^ mo re ftremth is required for the lanching of it. Pray- 

deuOToKJ^pro ers are ware *" e? * nee dfuU that the Minifter may do the »wr^ 

pafloribus # of God, in the ftrength of God. One faith, A faithful Mi- 

EfticmgeUi mi- n ifter U the treafure of the Church y our prayers mould be, 

nijiw. Dav. t ^ at t ] y ^ treafure may be fpent in the enriching of our fouls. 

Surely preachers are much carried out upon the peoples 

prayers. It is prayer fetcheth the coal from the Altar to 

touch their tongues, and caufeth the fcfijhers of men to caft 

the Net on the right fide of the Ship. 

2 We muft pray for the Congregation which alTociates with 

Luke 22. -4fc> us# ^ ur S av * our fifth, Lnkg 22,32. J^fo# we are convert- 
ed^we muft ftrengthen the Brethren. The Apoftle avers, we 
Rom. 12. 10. mH jl prefer others before our j elves ', Rom. 12. 10. And furely 
T ?*n P°pylw then we muft ftrive to advantage others as well as our fclves. 
ununS > Cyprian faith, «4// Cbriftian people are one thing j but there 
C detfm. muft needs be ^greater unity in the fame fociety and congre- 
Domija*, ' gation, which is as a large family. In our heavenly Sab- 

The PraSiical Sabbatarian. 251 

bath, it will be our joy to fee one another i there the afTcm- 
bfy of the rirft born {hall congratulate the happineft of one 
another: and then furely on our Sabbath here below, it 
muft be a gratefull fervice to pray for one another. Thy a&s io\ 14. 
prayers may prevail with the Lord, who alwayes hath the ln no a A 0Ya l 
key in his hand to open another s heart, as well as thy owne. tionib& % opor. 
Some fympathy thou fhouldft have with the members of *et nos ejfk m- 
Chrift who joyne with thee, and prayer is the beft evidence ™ or€S > non ™' 
ofthisfellow-feeling. Chrift prayed on the Crofs for his ad- f^ZddTd 
verlaries, Luk£2$.^. and wilt not thou pray in the C/o- & framm 4 et 
fet for the flock with whom thou art to mingle -> Let the aliorum A no- 
miraculous workings of Chrifts heart be attraclive to the **• 
meltings of thine, that a fhowre of the fpirit may fall upon 
^that hear the word with thee, Atts 10. 44. God can * Cor. 13. 1. 
give zfhowre, as well as a drop of his fpirit j and let me add, 
this will be charity which may fpeak thee to be more then 
founding brail, or a tinkling Cymbal. 

As we muft pray for'perjbns, Co we muft pray/b-r things 3. 
too on the morning of Gods holy day. 

We muft pray, that the Gofpel may run and he glorious, Is 
and that that/^cre^ leaven may leaven the whole lump. Let 2 Thcf. 3. r. 
us confidcr, Rom. 10. 17. 

Firft, The wor\pi the Gofpel is glorious , it begets grace c 
which is the feed of glory, it is inftrumental to bring to glo- 
ry. The glorified Saints which are now in their triumphs, PjuIiam *fi*' 
are eternally praifing God for the bleffed and glorious Gof- et fy ru*m\ ' 
f>el. quibw omnes 

Secondly , The worl^ of the Gofpel is neceffary j where boftes devitit . 
there is #0 i>i/zo7/, the people />eri/fc, Pm\ 29. 1 8. It is by the H *f*f f *. ,1 ! t i 
CaU of the powerful and ^i^i^e Gofpel, fouls are brought ce/^mu He- 
home to Chrift, who is the great Shepberdotoux fouls * the zechia*t//a* 
vnufich^oi the Gofpel allures us^ the fr/*//;/ of the Gofpel Affyrium, 
enlighten us j the ^n?er of the Gofpel/*z/e/ us, Rom. 1. 16. W°fesAmale- 
Takethe Gofpel out of the world, anditisonely a larger *l^™™ 1 
Dungeon, a waft howling wildernels, the broad rode which # 1 frael 
leads to eternal deftrucSion. If the people oiConftantinople 32 Reqes. 
Co honoured the Miniftry of Cbryfojtome, as they could ra- Ghryfotf. 
• ther want the Sun, then want it 9 of how much more ' 

Kk 2 valut 

2*2 Tihe PraSiical Sabbatarian. 

value is the light of the falvifical Gofpel ? 

And Thirdly, This glorious and necejfary work of tie 
Gofpel is much furthered by prayer. The Mmifter preacheth 
not, without annexing prayer to the word > and lometimes 
the Saints prayers obtain that for the Minifter which his 
own doth not. However a multitude of prayers mult cany 
the greater force, and be the moji likely "battery againft Hea- 
ven > The wife man faith, Eccl. 4. 9. Iwo are better then 
one \ and as in other things, fo in devotion. Single prayers 
may be like the ilngle hairs of Samfon, but united devoti- 
ons are like the lockj of Samfon, which were full of extra- 
ordinary ftrength. The prayers otmany are an united troop, 
Rev. <5. 2. which promifes more probably victory and fuccefs ••> and 
Hie efleffcQus therefore let us eameftly beg in our Cloiets and in our Fami- 
minijkrii B- lies on the morning of the Sabbath, that the Gofpel may 
vangehci, ut r y e on tT i um p)j a ntly in conquering, and to conquer, and 
Mguriextoto that many may fall captive before the power and force of it. 
(uo regno vet- The conquefts of the Gofpel are moil amiable, when thef#- 
bi minifterio gi m of our captivity becomes the objetl of our love y and "we 
ejiciatur y et va- w ^ are ta k en are not prifoners but profelytes. The Sword 
"Vufirlrethoc of the word faver, notfayes, and it is ondy Jharp when it is 
fait mirabili- inejfcttual. This was the glory of the primitive times, that 
itr ad piowm the Gofpel encreafed, Afts 6. 7. That the Gofpel was Jpread, 
cDnfolatisnetn* Aft s \*$ .49. That the Gofpel grew and multiply ed, A Us 12. 
?T 6 20. 2 4* Tmswas thegflWof thofe golden times-, the Gofpel 
j 01B ' • " mac j e a multitude of converts, and with its'Do&rine lea- 
venedthi world : And fo we mould be earneji in prayer for 
lignum * GoQpel propagation, that the heaven of the Church might 
Chriftipmw* be full of ftars. And to fpirit this argument now before us. 
fropYomilgrti- Let us take notice, that by the propagation of the GoG- 
cneet cogniti- ^ the Kingdom of Chrift is much enlarged', If muft 
7aTfcimr fpeak a pleafant day, when the Sun of Righteoufncfs 
tWttferte «U« fcatters more plenteoufly his enlightmng and refrejhing 
in Yfgmmfilii beams. Chrifts Glory in the World is the Saints both 
fui, qwserufy w \fh zxA happinefs \ as the Members are honoured, when 

Mramisetff t ^ ie Crown is ^ et u P on f ^ e ^ ea ^ * ane * notm ng more* ad- 
luminateogni- vances Chriji on the Earth, then the Aupendous fuccefs of 

iiMeYLvMgclii tht GofpeL 

Dwwv. Arid 

The Vratlical Sabbatarian. 253 

And by. the Gofpels progreis Satan his power is enfeebled 2. 
in the world, which is molt complacential to the friends of 
the Eridegroom. This bteJJ'edjpYead caufeth Satan to fall Jofh. 6. 20. 
like lightning, Lu^e 10. 1$. His cur fed walls fall down at 
the (bunding of the Trumpet of the Gofpel i, it is deplora- D> , . 
ble toconiider what power Satan hath had in thofe Nati- ^ fiZufi $ 
ons which have wanted the Preaching of the Gofpel : How tetofuo regno, , 
did he bring the Fhilifiims to, worfhip a Vagon, the Sidoni- MinifteYio 
ans Afhtaroth, the Grecians to worlhip Apollo, the Latins ^^wjiViw<r. 
Jupiter and other Gods and'God defies, wanton and lafcivi- hcmnit « 
0#* Deities j nay, others their God Remphan, Figures which 
they made, ^tf/7. 43. Such abominations have clouded p rtf fa atioEo 
the Land, 2 Kings 23. 13. where the light of the Gofpel vjngelii^ceu 
hath not broken forth*, nay, where the Gofpel makes no potiusre'spr** 
progrefs, there Salvation is wholly exiled, Rom. 1.16. And * ieata in & 
how luihious foever the enjoyments of fuch a place may be, ™ n g e J' () >&' 
then fouls mult pay the reckoning. Though fuch a Nati- um,vi™chri]U 
on had the milk and honey of Canaan, the fpices of Arabia, mors,merita, 
the gums oiMgypt^ the gold oi India, yet wanting * glori- &c.Deivirt«t 
-ouj Gofpel, Eternal cteath is mingled with all theie dainties, e fr P^ <l uam 
this Jubilee only reacheth to the grave : And the Inhabi- ^n^J^Zt - 
tants of fuch a place only tread on Carpets and Roles to tw [alutem* fi- 
bers life is not within their walls, nor Salvation within dem,&)ufli' 
their Pal laces. When the Apoftle would difpute the pri- t*wt>immdvi- 
viledges of the Jews, he brings in this as their greateft \ To ta ™ at w™> 
them were committed the Oracles of God, Rom. 3. 2. Chriil ^' 
is<the Sun, the Minifters are thenars, and the Gofpel is the mos 8 ' 1U 
light of a Nation. . The famine of the word is the plague of 
a place. To enjoy Pafiors after Gods own heart is the fweet* » cr 
nefs of a promife, Jer.%. 15. Golden Mines which are the 
rich linings of the Earth, may make a place or a Nation Mat. 13. 16.- 
gaudy, but it is the Gofpel only can make a Nation glorious i 
And Satan hath leaft footing there where the Gofpel is moft 
fcattered and difTeminated: where the Gofpell is either whol- Luke 10. 18. 
ly wanting ox penned up, what prodigious evils over-run that 
place, and how doth Satan reign and rage ! The Scriptures 
tell us of the unnatural lufis of Sodom , the pride and wan- 
tonnefsof7)re, Ezekc 27. 3. The cruelty _ and ambition of Gen, x 8, 2©, , 


254 The FraUical Sabbatarian. 

Jcr.4. 13. Babylon, nor may we omit the Turkjjh Polygamy, the Hea- 
Jcr. 8. i5. //;e/*/ Idolatry, the Indians brutifh riakednefs at this day, 
where the Gofpel takes no place. It is .110 wonder to hear 
t&YodiOu* f bloudy Nero's, lafcivious Caracallas, and frantick Domi- 
fun Peftis hu- f - ians ^ t h fe monfters of men who were fir angers to the 
rnanigenc . fo uts ^ the power and light of the Gofpel. It is the Gofpel 
Mat. 3. 10. lays the ax to the root -of Satans power, and where this ' 

bleffed light (nines not, or very faintly, the Prince of dark? 

Epft, .12. ^jy excrc }f es a curftd/Wy, .and a definitive Sove- 


3. By the progrefs of the Gofpel our confummate blefTed- 

nefs is hajiened and fecured j for the more efficacious the 

Gofpel is, the more maturated and mellowed we are for 

1 Pet. 2.2. heaven and eternity. The Gofpel is like the Sun to the 

fruits, or the Jhower to the flowers, which ripens the one, 

and blows and draws out the fcent and fweetnefs of the 

aTet.3. 18. other} we grow in ftrength and fpiritual feature by the 

power and efficacy oi the Ordinances and Preaching of the 

Gofpel. We might likewife fall into the thoughts 

That there axe many oppofitesto the Gofpel, as James 

T * and Jambres refifted Mofes, 2 Tim. 3. 8. And thus Stephen 

1 ann f s j in preaching Chrift was oppofed by the Sanedrim of the 

IwmZgh J ews > and trHtbwas buffeted by Cryes, Storms, and Str> 

quiiyjo/trejii' ning of the Preacher, ^tf/7. 57, 58. The building up of 

terunt,& cum fouls, like the building of Jerufalem, will meet with £jtf- 

eomiracultf, et }, a lJ a ts and Tobias to race the very foundation, Ne&. 4. 3, 

S^nrmi'"' **"* ' inftruments wil1 hinder chri fl s work - 

runft The woxldsperfe cations are ready to obftruct the progrtfs 

2 of the GofpeL Threats and flames like the Angel which 

flood with a flaming fword, Gen. 3. 24. are ready to keep 

fofli.6.20. the (bu\ from entring Paradife. And when perfection 

arifes for the Gofpel fake, mens fear often fhuts out mens 

faith, and few will cloie with a ferfecuted Gofpel. 

It may be hinted, how the Sun of the Gofpel is often 

3' clouded with reproaches. Paul was called a Bablcr, a fet- 

A&si7.-i8. ter forth of fir ange Gods, A&siy.iS. The Gofpel is often 

reviled where it cannot be rooted out, and it mult wear the 

habit where it doth not endure the exec///;^ofaMale- 

fa&or > 


The Practical Sabbatarian* a ^ 

fa&or ', it is often wounded by the fword of the tongue, 
where it efcapes the fword of the band. 

Nay the evil lives of thofe who preach and profefs the 4, 
Gofpel, put nofmall flop to the enlargement and progrefs of Shut Fator 
itj and therefore what need oiflrong and numerous prayers apes,itapecca* 
to God, That he would give the Gofpel a/>ee and unin- tumbonaabi^ 
terrupted paflage into the hearts of all that hear it, fee- & IU Hl€C 
ing it is encompaffed with fo many impediments and obftru^ 
&ions ? 

We muft pray in our clofets and in our families on the 2. 
morning of the Sabbath, that the Ordinances of Chrift may 
accomplifh their defigned events, that God would cloath 
them with his own power, and that they may be mighty in 
operation for the bringing in and building up of many fouls s pf a i,^ b 2 . 
and that the Saints may fee the power, and the glory of 
God in the Sanctuary. There is no greater reproach to a 
Congregation or a people then barren Ordinances, that they Hof. 9.11,14. 
fhould be clouds without water, and breafts without milk, 
and that God fhould give them a mifcarrying womb * pray Durumfuit 
therefore earneftly before thou comeft /o the publicly AfTem- ^^ */>"<* 
bly, that God would take away this reproach. Indeed it is vam^Ja^l 
a mournful conlideration, that the bloffoms of holy Ordi- lev, apud quas 
nances, which promife hopefully touring forth fruit, fhould fimuUerefet 
on a fudden be blafted either with divine withdrawings, or M^nda, 
our own negleci. Prayer is neceffary for the fuccefs of Or- ffT^' 
dinances, as a right wind is for the Ship which fets forth, mt abatJ 9 
and difrejh wind to fill the fails to carry it to its defiredPort. Rjv. 
And we are the more comfortably induced to pray for that Hof.^itf., 
which is moft confonant and agreeable to the Divine Will : Ifa . 
Now nothing can be more pleafing to the Lord, then that 
our prayers fhould not be in vain, but return fraught with Ma *' I3 ' *' 
fuccefs and advantage, and that the feed of the Word Lu!sc22 >**&'• 
fhould fall into good ground, and fo we fhould not hear in 
vain. Let us therefore lie at Gods feet, for that which is 
£o according to Gods heart. 

But as we muft pray for other perfbns and other things on ~? 
the morning of a Sabbath, fo more efpecially muft we pray j n -Q^yQ e fi l 
forourftlvis, . The wife man faith, .Frov,i6, 1* The pre- me taphiradre 


2^6 The Practical Sabbatarian. 

lataadcogiti^parationsofthe heart of are from the Lord: And he 
t hnes ordme that makes proviiions 0/ gr,*ce moft prepare the heart for 
dL'cfiar a & 1Q g race: > we niu ^ make our approach to the Godot Ordinan- 
inftru&at. ces, before we come to the gate of Ordinances •, he that 

'Cartw. gives us the priviledge, mult teach us how to ufe it. Let us 

Eph. 6.17. then earneftly beg. 

Quanttfuerit Firft, That God would enlighten our minds, (let us be- 
cfcitat gentu gi ri a t the head.) The Apoftle faith, That in 
hum m gem. . Qur r e [ ves rpe are darhtefs. Not dark in the concrete, but 
hfmo^etiam 7j/~.^i_in.Xi.,n • • 

^guoadiVa eu<c ^ ar ^i s m t " e abitraCt, which iriews our own incapacity to 

ratio natural* , underftand Golpel-myfteries j of our felves we areas Paul 
fylex nature when he was rirft unhorfed by Chrift, Acts 9. 8, 9. blind, 
diQat. Pcrf<e anc j ^ ac j nee j t0 b e ] ec J by t ^ e nanc j . Nature's eye hath * 

^fl'iSfa^ 9 w ^ before it , and cannot of it kit fee. the glorious things of 

ncfondtfibi the Goipel, 1 Cor. 2. 14. But4tis the bleffed fpirit *»«/£ 

matrimonii j'catter this mifr, mult take away the f ales from the eye of 

iungebant.Hu- 0UT underftanding, and w^e »**y for an apprehenfion of the 

mmkcmibm glad tidings of Salvation i which fpirit, -faith our Saviour, 
•vefcebantur ? ..>■. f., T , * j -r l 

Seytha y &fi- is obtained 07 payer, Luke 11. 13. And ir we have *;*y 

liosfmsimmo- feeling of our own blindnefs, and not, as Prifbners in a dun- 

labanu B/ltf- geon, /##£& at the Sun \ or if we have any high efieem of the 

.fogeue cpgna-g reat things of the Law, Hof. 8. 12. if we fee the word 

3ff «T with the eye of the Pfalmift, P/i/. 19. 7, 8, 9, 10. 

canifenes avi- Firft, To be perfett in its nature. 

bw y Cafpiica' Secondly, Predominant in its erTeds, converting finful, 

mbttfdevoran* making wi(eiimple, andrejoycing fadned fouls, 

bant £,"% . thirdly, Various in its operations, reUijhing the foul, re- 

monesfurtum ' joycing the heart, opening theeyes, pleafwgthc tafte, e#- 

lauiabam tan- riching the believer, all which are attributed to it i nay, if ; 

quamremfo- the word be everlajiing in its duration, which the Pfalmkt 

l^fTlr,- ftrongly avers, ?/*/. 19. pi. and is like wife attefted , 
gemojam i Mn _ OJ . h n X ; • *- ' 1 ;• 

conjugssfutf R ev - I 4- ^- we fh° u 'd *#e>* £e importunate for that tf/re- 

bojfritibm tan- ttive fy'mt, which can lead us into the right understanding 
ymmfymbohm of this moft glorious word. This manuduttion of the fpirit 
™ Pi o%end* 6 ' was the *~ umme of tnat precious promife which Chrift when 
f fonc°edebanu aDOUt having the world made to his drooping Difciples , 
•£ufcb.Hb.V. Joh.i6.i$. And how earneftly doth the Pfalmift importune 
deprepar. this very -mercy, That God would open his eyes, that he 

J'be Fra&ical Sabbatarian. 257 

might behold wondrous things out of his Law , Pfal. up. 18. Pfal. up. 34. 
God mufi give us the profped: of the glories of Divine truth. Pfal. up. 73, 
This eye-falvewe muft beg of the Father &e/bre we go to the Pfal- up. 27. 
publick Ordinances on the blefTed Sabbath. RcVa ^ l8 ^ 

Secondly, As we muft^; that God would take away 
the fcales from our eyes, fo likewife that he would re- 
move the caul from our hearts, that he would open our 
hearts to receive the word: Judgment difcerns truth, 
but affection embraceih it. Indeed the underfhnding takes 
a view of Gods word, and finds it to be holy, jujl and good : Lu ™ e ' £*^ 
JBut the heart entertains it, and lays it up as its choice!* . ' * 
treafure. A poor man goes by a Goldfmiths mop and feeth fan&a/un/ 1 
Money, Jewels, and Plate, but he is not enriched by this quia pr*. \ 
wealth > and a traveller in his journey takes a view otfertbunt, 
pleafant Lands, delicate Mountains, and amiable Profpects, f^^f . de ™ 
but his own Tenure is not amplified by all that he feeth. So j ?„\ ¥'■ de ~ 
our judgment views truth, and is convinced or its beauty prafenbum ut 
and excellency, but the heart only efpoufes the blefTed truths proximumnon 
of God, and makes them his own to all intents, and purpo- l^as,fedei 
fes. Gofpel diicoveries are no riches till they are locked up ^f ^? $ 
in the heart h and therefore God mult be intreated for. this quia p^hi- 
thing > for he that opens the eye muft open the heart \ or elle buntej,quibt# 
when the Sermon is done, all the Profpect is over, and we <7 u (/?> infebo- 
are not at all the better. Lydias attending was unavail- n ^*$ % f^ % 
able untillGod opened her heart, Acts 16. 14. The Apoltle ^taudientl' 
{peaks of receiving truth in the love thereof , 2 Thef, 2. 10. otiofea eft Ser- 
Truth is pleafant to the Underftanding, bin profitable to the mo DoQoris, 
Will. Then the Goipel advantageth us, when the JDotlrine Gre 6- 
of it is not only the guide o£ our eye, but the good of our 
heart. It is love and affection which fqueezeth the Grapes « 
pf truth, and maketh it generous wine to the foul. Where ,2 **7* 
the word Preached by Peter, wrought upon the Jews, it chriftimprs, 
priced them to the heart, Acts 2. 37. If we buy the truth as ^ta^' 
Solomon advifeth us, Prov, 23. 23. the heart muft be the ceptJ,promffi t 
Chapman : UwQtafte the word, I Pet. 2. I, 2. the heart licet incredulit 
muft be the Palate -, we then rellijh truth when we affetl it. pudoriJtm,et 
If we delight in truth, Pfal. up. 47. It is the joy and the f^*™"^' 
rejoycing of tte heart, as Jeremy fpeaks, Jer. 15. 16. A et potgytiaf' 

L 1 learned 


The PraBical Sabbatarian. 

learned man obferves, It is the love of truth which is' one of 
thofe graces which accompany Salvation : Therefore on the 
morning of a Sabbath, let us importune the Lord to engage 
&cm. i. \5. our hearts in the fervice of truth, and for the entertainment 
of it '•> he who fearches mult draw the heart. 

Thirdly, Let us wreftle with God for the }lrengthning of 
our memories, that he would make themfillars of Marble to 
write divine truth on. It is very fad, when heavenly Do- 
ctrines are written in [and or dujt, and after our hearing of 
them, they run out again as the fands in the hour glafs j 
lad it i?, that truth which coR fo dear mould be loll fo foon* 
If God is fo gracious to keep a book of remembrance for our 
difcomfes, Mai. 3. 16. howferious mould we be to keep a 
book of remembrance for Goffel difcoveries. It is moil rea- 
fonable that thole truths which were bought with Chrifts 
Jonah 20 8. bloud, fhould be wrought on our hearts : Indeed in this cafe 
to forget our mercies, is toforfakg them. How earneft was 
the Apoftle Peter, that the Saints might not forget thofe 
Doctrines which he had preached, how doth he redupli- 
cate his care and their duty, 2 Pet. 1. 12, 13. Wherefore I. 
arcLi.12,13, fpift n ot be negligent to put you always in remembrance of 
*** thefe things , yea, Ith'm\it meet as long as I am in this Ta- 
hernacle,to (iiryou up, by puttingyou in remembrance: And Co 
in the fifth verfe, Moreover I will endeavour that you may be 
able after my deceafe, to have thefe things always in remem* 
hrance. Thus this bleiTed Apoille again and again itirs up 
and urges their mindfulnefs and remembrance of thofe Gofptl 
truths he had difcovered to them, and prelTes that the Go- 
fpel might not die with them when he was dead and gone. 
Our memories are naturally fieves of vanity, and therefore 
need divine affiftance to clofe up the chinks and Hop the 
holes, that the waters of life run not out in wafte. Indeed 
mans memory is never fo ufefull as in the time of Ordinan- 
di Cor. 4' 1 7' ces > it is then a faeredRegijier, and a holy repofitory, like 
. the Ark^ where the two Tables in which the Decalogue 

a ij?,.2.!4. was ^ x - littn ^ were p Ut anc j Jogged : After a good heart and 

a good life, nothing more conduceth to mans happinefs then zgood memory. Forgetful nefs is the grave of Gods truth, 


The Pra&ical Sabbatarian. 259 

and mans treafure 5 what I forget, I can neither dwell upon 
by meditation, nor feed upon by love and affection, nor live 
upon in a holy and fruitful converfation. Forgotten promi- 
fes cannot fupport my faith, forgotten commands cannot re- 
gulate my life, forgotten truths cannot enrich my mind. 
Forgetfulnefs is never happy but when injury is the objeft, 
when we £#ry our injuries in that lilent fepulchre. One 
glorious office of the fpirit is to bring things divine to our . . 
remembrance , John 16. 26. and to fajien truth upon the ffwlZfdtim 
fouH we mould therefore be earned with God on the mor- ut[ciamu< Au - 
ning of a Sabbath, to caufe his fpirit to execute this blejfed thorefl,fi& ut 
office. For though in preaching of the word, the Myfteries verefopiarnus 
of the Gofpel are propounded to us, yet it is the fpirit mult Bo P or e $> & 
open our minds to under jt and the word, elfe it will be a imimd , r uav ^ 
book^fealed as the Prophet fpeaks, Ifa. 29. 11. It isthe/fi- tot* /arjji/or 
riir muft give us wifdom to apply the word , Eph. 1 . 17, 1 8. # Aug. 
It is thejpirit muft fupport our memory to retain the word. 
A learned man obierves, The Holy Ghofi performs his office, if a , 2 p. Ir . 
notrpnly by revealing truth to us, but by imprinting it upon us : gp^ lt r g # 
Elfe the founding of the Gofpel will be like the founding of 
a C/oci^after it hath ftruck, a little noife there is for the pre- 
fent, but it ceafes by degrees, and at laft no found at all is 
heard. In a word, forgetful hearers go from Ordir&nees SpftfimSah- 
juft as they came to them,, like the Beafts in Noahs Ark, iiw apudnos 
they went in unclean^ and they came out unclean : how officiamfuum 
necefTary then is it, that we fhould pray for a firm memory ^ v 3 ix * mn 
to record facred truth, as well as a free heart to enter- 'fo m M™ ca ' 

tain it. fuggerendo, 

Fourthly, Let us on the morning of a Sabbath pray for a 
tender conference to fall down before the power and force 
of the word. Confcience is the ftrongeji Fort for the word 
to takg , it is the moft unruly patient for the word to cure ; 
Oftentimes the word takes the ear\ nothing is moxc'mufical, 
Eze\ 33.32. The word takes the tongue \ nothing more 
commended then the Preacher and the Sermon, Ezek^ 33.31. &&fa r UM , 
Nay, the work taketh the arfedlions, Mar}^6. 20. Herod vitir.' 
that mifcreant Prince heard John the Baptift gladly. Nay, 
often the word takes the judgment j nothing is accounted 

LI 2 more 

160 The Practical Sabbatarian. 

more rational. The fickle Jews were convinced, never mau 

fpake as Jefus Chrift, Johnj.q.6. But all this while con- 

fcience lies aileep, and is not awakened from its dream: 

Confcience all this while is as fait aileep in the bofom as Jo- 

Hah in the fhip, Jon. i. 6. and nothing minds the ftorm. 

Confcience may be fear ed, i Tim. 4. 2. and Co feel nothing 

of the fharpnefs of the word s confcience may be defiled, 

1 I.*}. 1 5 . and fo mind nothing of the mejfage of the word> 

confcience may be evil, Heb. 10.22. and io fling away 

from the warnings of the word •, and therefore how mould 

we beg of God that confcience may be impartial in waiting 

upon holy Ordinances. A yielding confcience is the belt 

Sacra 'Scrip- auditor at a Sermon. This was Jofiabs j^raife, he wept, and 

T/r t e *?l a ~ was tender at the hearing of the Law, 2. Cbron. 2 4.. 27. 
i*fimt,utfct- . r . r . ^ it jo 1 • 1 ?i- A /- 

re volenti fci- The ioul lies in a fair way to lire and salvation, when con- 

cnr,et litis ftu- fcicnce blufhes at the reproof of iin, when confcience Jiartles 

diofianfim U- at the hearing of judgment, when confcience is convinced 

mt^^***' ot the nece ffi*y oF €hru % and of the ^"O' of * holinefs, 
Ca;3cr? Wnf ' and that only a /Wy life leads to a /^/y God. Indeed the 
Kon t'ericlhor P r * nc ty a l work or the Gofpel is to deal with confcience ■■> and 
Aocere ipfas it is the great work of God bimfelf in the Gofpel to rowfe 
Scripturas ita confcience from its ileepinefs, to quiet its rage, to take away 
difpnfias ejfs , [ ts prejudges, and to bring it into a calm temper, that witb 
ufmjterum mee f^ fie f s fa ma y rfce i ve tf 9e engraved word, which is able to 
eiiamhJreti- f ave the foul, jam. 1. 21. Men of polluted coniciences can 
o>. Tcrtul. arm themfelves againft the affaults ofthe word > now, that 
we. fhould lay down the weapons,and fubmit to the force and 
■power of truth, this is to be begged by folhcitous and impor- 
tunate prayer. 
Gnguloveri- Fifthly, We niuft intreat the Lord that the fruit of all 
tat it ornantw, his holy Qrdinances, may appear in our lives. The life 
qui veritatcm f Ordinances lies in living Ordinances i our fantlity only 
inmonbus Cummcnc { s the SanViuary j to hear the »W (peaks fome pro- 
Aii omnes res f e ffi on ^ Dut t0 l lve f » e word miy ipeaks Religion : It is very 
avpnias.stam obferyable, that all thofe Ifrazlites who heard God (peak- 
plfficndM psr i n gf r om Mount Sinai the ten Commandments, not living 
™iruttemJ 6r u f t0 the tenor oF t ^ 10 ^ e Un rvorcl ' s -> as Mofes calls them, 

v£m*£m V m ' l0 - z * thc y a11 fcl1 in the w ildernefs> none bux 


the Practical Sabbatarian. 261 

Jofljua and Caleb came (afe to Canaan. The fight of Phy- diBamen metU 
lick doth not cure the patient, but the application. The unm ': %' d 
word doth not advantage lis as it is muficall, but as it is medi- *™™ g™^ im 
cinal, as U -is taken inwardly and heats the corrupt heart, ch&itmtauiA 
and the c#re will eafily be teen in a fruitfull conversation, paticntiaftquii 
We then become the- Gofpel when holinefs is our drefs : cetera, virtu. 
Thofe Sermons are moft fairly printed, which are moft con- t&s **/*-?«*&*< 
fcientiouflypii&ittd. A Sermon of charity is belt feen in An f cl 
our alms , a Sermon of f elf -deny al is belt feen in our carrying 
the Crofs.A Sermon of Repentance is belt feen in our tears and 
reformation. To be only hearers of the word, is to put a 
cheat upon our. fools, Jam. 1.22. and make the Minifter 
not the Phyfician, but the Mountebank^ Practice is the 
Jhining lamp of the Sanctuary, Exod. 27. 20. It was ob- 
ferved among the Jews, that they were exacl in turning Rom. 3. 2, 
over the leaves of the Bible, and wont mo re incurious to un- Johns. 3?* 
derftand the raindof the Holy Gholt in thofe facred pages , 
or to conform themfelves to the commands of thofe divine 
_ Oracles,they were like fome heedlefs perfons who gaze upon 
a tree, but never turn up the leaves to fee what fruit is un- 
derneath, that they might feed upon it for fupport and fa- 
tisfaction : Such Jewifh fpirits too too many we have a- 
mong us, who like ofcitant and negligent workmen , who 
have their tools about them, and Jet upon no piece for the 
exercife of their Art. But it is rare and worthy when we 
hear things to be done, and do things to be heard. That 
knowledge is belt which is practical, when the under- Pfal. up. iq$. . 
Handing imprelTes the will, as the feal doth the wax, and Mat 7 *7- 
fo leaves chara&ers of worth and holinefs. Our Saviour 
calls them blelTed who hear the word and keep it, Luke 11. 
28, The hearers life is the Preachers belt commendation. 
The trueule of Ordinances is not only to increafe our 
knowledge, but to regulate our practice. The Law is a 
rule as well as a lamp. A finfull life will unravell all our 
profelfion, and expofe that puppet dreffed up to fcom and de- . 
rifion. Seneca obferved of the Philofophers , That ^henf2tfmuhc 
they grew more learned, they grew lefs morall. This is more doQi evaferint. . 
venial in a Heathen Philofopher, then in * prof effing Chn- Sencc. 

ftian. . 

* 6 2 The tra&ical Sabbatarian 

itian. We mud defire the fincere milk^ of the word? that 
we may grow thereby, i Vet. 2. 2. Indeed the word mult not 
Pfel. up. in onely be the light of our minds, but the treafure of our 
hearts, which treafure mult btfrentupon workj of piety and 
holinefs. The Lord Jefus makes it an infallible Character 
of our love to him, if we keep his Commandments, John 
Jam. a. 22. Firft? Chriit doth not fay , if ye hear, but if ye do my 

Horn. 2. 13. Commandments i hearing is onely a ftep towards Religion, , 
cjui fervat te- a g 00c | w ijh for heaven •, the Scribes and Pharifees heard 
^AfirM^fc Cnrii *> who afterwards brought him to the Crofs. It is 
-Snjmmhil a ^ ar P fpeech of the holy Apoftle, 1 J oh. 2.4. He that 
fed vert et Jin- faith? Ik^iow him? and kgepetb not bis Commandments? is a 
cere amare ie- lyar? and the truth is not in him. 

um. Zanch. Secondly? Chriit doth not fay,if you love me, difputefub- 

2 Got. 3. 1, 2. tilly of my Commandments. Deeds , not difputes?evi- 

Prov. 2. 10. deuce our love to Chriit i the regular aCts of our lives, fiot 

the ingenious canvafngs of the Schools ? it is not reafbning 

out o/Gods word, but walking after that holy word, fpeak- 

eth us the Vifciples of the Lord Jefus. 

Bllobfervjtio Thirdly? Nor doth Chriit fay, If ye love me, prefcribe 

prseccptoram my Commandments to others, read them lectures of fandi- 

chrifti omnibus ty, no, but live them your felves. Perfonal holinefs is of 

chrijlijideU- a \ff \ ut e nccefpty to every Chriftian. It is not our pre- 

fou co loct t l r cr ip t i on b ut our obedience? not what we diclate to ct- 
benda, utfituaJ r * . ' _ . 

iej,t in ipfam thers, but what we ^a our felves, fhews our interejt in, 

C/jri/i/ dikflj- andour *»io» to Chriit. 

•nan peccare Fourthly? Nor doth Chriit fay, keep the Statutes and 

cmvmcmir- ^ j ie Commandments of your predecelTours, no , but keep my 

Commandments 5 it is not a plaufihle cuftome? but aH unde- 

A&t 24. i4 filed conscience fpeaks the Chriftian. This the Lord pleads 

. with 7/rjc/ofold, Ezek. 20. 18, 19. £/*/■ I faid unto their 

ZC - 2 °' l ' Children in the wildemcf? walleye not in the jlatutes of your 

Mat. 1$. 3,0. father s?neither obferve their judgement s?ncr defile your fe 

Mat. 7. p. 13* with their Idols; I am the Lirdyonr God? walkjin my {latutes? 

Gal. 1. 14. and keep my judgements? and do than. The PharifeeS^/- 

<2ol.a 8 ^"ft was r ^ e trj ditio}tt)f their Fathers? and they were the 

Maiier-picce* of Hypocrifie. 


The Pra&ical Sabbatarian. Q163 

Fifthly , Nor doth Chrift fay, if ye love me, keep and ob- Numb. i5«gp, 
ferve what teems right to you, no, but keep my Command- 4®> 

ments, though feverity be written upon their very fore- Ecut. 12. 8. 
head, though it be to the carrying of my Crofs , to the denyal 
of your felves, to the laying down oiyottr lives for my fake> ^J*p»ww* 
and keep all my Commandments, not what are pleafing to % on u q J™* ' 
your rlem,. but what are enjoy ned by my word. So then, if dent, fed qui 
we have any love to Chnit, holy practice mud be the tejii- vincunt in a- 
monial of it. Indeed many Chriftians are like Children in the gone 9 etcena- 
Kicf^ets, they have ^ heads, but weak, joynts, they are : all ^rfXp. 
for notions, and head-light, curious knowIedge,and airy {pe- 
culations, but they wave practical truths, and that wifdome p r0 v,2. 10. 
which entereth upon the heart, Prov. 2. 10. Thlsundigejied Cumfapientia 
knowledge puts out the fire of zeal , as if the waters of the homing ani- 
San&uary mould put out the fire of the Sanctuary, and men mumpenetrat, 
could not at the fame time be kjiowingznd holy. How ar- ?"f^/" avi8 
dently then mould we pray to the Father, that Ordinances U/ e/Sw 
may Co influence our lives, that' our converfation may bear Cartw. 
witnefs bow much we love the Lord Jefus. And thus much 
for the fecondduty to be performed on the morning of the 
Sabbath, before we joyn with the alTembly of Gods people, 
(viz,) Prayer. ~, 

A third duty incumbent upon us a before we joyn with 
the Congregation, is, taking pains with our own hearts, and 
this properly is Chfet wo)\* which we may manage to very 
good purpofein thefe four particulars. 

We mull: endeavour 'to empty our hearts : , J * 

Firft, To throw out all the tram, to caftout all vaine ,.^ FQtonn 
thoughts, and worldly delires. Ponds and Moates are clean- WSYe diimus 
fed to keep them wholefome : Foolim and vain imaginations cogitations 
will fly-blow all our duties -, and therefore we mult let down wxtar t pronox 
the Portcullis of our hearts to keep in ftraglers, and wan- te,Attulaver. ■ 
derers, that they may not interrupt us in our holy worfhip. ^l^Tam*-' 
Thefe Caterpillars will blaft and Jpoyle the fruit of holy Or- symmachm™* 
dinances •, and for the atchieving of this necetfary worke, tttixias fe- 

Firfi, Let. us beg of Chrift, that he would whip thefe ptuigint mvh- 
buyers and fellers out of the Temple o[ our fouls. Thefpirit Htcemniafum 
of Gb'd can fweep away thefe Locuas, and fupply us with j ^Zgl7tt 

ww e num. 

i6\ The Fra&ical Sabbatarian. 

more noble and heavenly cogitations, he can drop divine me- 
ditations into our hearts, and turn the drefs of 'flatulent 
thoughts, into the gold of jpiritual and feraphlcall j He is 
called a holy fpirit, not onely from thofe gracious imprefions 
heftamps upon the heart, but like wife from thofe divine 
infufions he inftills into the head i and (b the- whole man is 
hk workman-fhip in Jef lis Chrift. 
Eph. 2,10. Secondly i We may likewife lafh and cor reft thefe vaine 

Vndenamjtt thoughts* which flit up and down in our minds, by letting 
obera%aend( before our. hearts the future judgement, when thoughts Anil 
(immd et bona be canvafed, as well as words and anions •, iinfull thoughts 
eogitJndi,ab eo at any time are account able , but. thofe which defile the Sab- 
(tquofimtsno- i ?a th are of a double dye, and are written in red Letters. The 
V *neTleo- conjuration °* a judgement day, will turn Hagars and IJh- 
AquoenimJr- rnaels out of door^ carnal and foolifh imaginations. Indeed 
borhibetut,fit we are apt with Lots Wife to look backward towards the 
bona,abeodem worldly pleafures of Sodom, towards the vanities of the 
habet, utbonos wor \^ which hath too much of our heart even on the holy 
Zanch " ' Sabbath of God •, but pondering on our future account, we 
(hall keep our faces jleddy towards Sion. 

Thirdly, We mult confider how much this trafh of the 
*Heb.4.i4. heart, foolifh and vain thoughts w\\\ difiracl us in duty > 
they are like the ringing of Bells in Sermon time, which 
Mat. 13. 22. drown the voice of the preacher, and flop the ear of the 
hearer •, Thefe vain thoughts \hoa\ the Word, that it dies 
•Ifa. 2p. 13. away untimely^ and works not lively upon the foul. This is 
that (etting the heart far from God, when wtfeem to ap- 
proach to him in Ordinances, which the Lord (b much com- 
plains of, lfa. 29. 13. Vijlracied pctCons are fit for nothing, 
nor hearts diftratted and torn with the varieties of flafhy 
Hsefuit eaufa Fourthly, Let us take up flrongand fixed refolutions, that we 
exctcauonis w j|j ^ a p our f Harts m hmocency, and fo we will compafs 
fciU dam no* Go ^ s Altar. Holy refolution is a good guard to the heart, it 
minabantj et will examine every pafTcnger, it will keep out fin and the 
honoYabunt ore world, which are very unsuitable to the wor\ymd worfl/if of 
TZ'ermot the Sabbath ' lt was ob{erved of our Henry the fifth, that 
Toclm&niy et when he came to the Crown, he threw of all hk flWcompa- 
iverfi. ' nions 

The PraUical Sabbatarian. 26 < 

nions', and when God Crowns our pilgrimage with^the Pfal. 94. i 2j 
honour and happinefs of a Sabbath, we fhould throw off pfti. I3 p, 2 ^ 
ail our worldly and frothy defires , which have been 
too much our companions in the week paft : Let us refolve' 
then in the ftrength of God againft thefe unbecoming wo ife p ™' #■ "3. 
i/jgjof our hearts. On the Lords day, let us be like the Mfl*eUtajf# 
Kings Daughter, all glorious within, ^^VZilmael 
are not to be fuffered itf Pallaces , nor z^z>2 thoughts in f &o/e tumfwjjh p<e- 
hearts which are to meet with Jefus Chrift. Now let us /<#ww, gritf m«- 
fay with JD*wd, I hate vain thoughts, Pfal. 119. 113. and lj f Yihw int ™- 
firmly refolve y that on the Sabbath, the world and our fouls Sf,|Jf Sf£ 
(hall be. wholly Grangers, they lhall take #o acquaintance one mifeconiine- 
with another, and this will be zfuccefsful method to purge r<?«r. 
our hearts. Refblution \ifincere is invincible. Arid. Polit. 

We mult attempt to over -aw our hearts. The heart isne- 2. ' 
ver more /?**#£ for holy duties, then when it is fixed, then pfal.^7. 7. 
when a fenfe of divine prefence ftayesit from roving, and Pfal. 108. r. - 
breaking out into paths of lin and vanity. Bring thy heart lSam - 1.28. 
before God,as Hannah did the Child Samuel before the Lord 
in Shiloh, and that will keep the heart ferious and demure. 
Pi#*//gadded when (he was out <?/her Fathers eye. Say to 
thy foul on the morning of a Sabbath, Soul, there is an in- Heb. 10. 31. 
finite God which is irrefiftible in power, incomprebenfible in He ^ # l2 x 2 9' 
majeity , tremendous in juftice, into whofe hands it is a fear- ^°" Q ucl a - 
fullth'mgtofall, Heb. id. 31. and .who is a confuming fire, j^^ J fuitignu 
Heb. 12. 29* He will faften his eye upon thee, this holy day> pumem y etcon- 
He will fee every turning and winding of the heart, znd fumens idolola- 
therefore O my (oul, cloie to the work of the day, do not tr ^ aUo f^ vi ' 
fcatter from the work in hand, leaft God take thee up as a ° at0Yes - 
fir ay, and carry thee to the whipping-poit of fome judge* 
ment and tribulation. The Schollar writes his Copy, and e " *£j 24 * 
doth not glance up and down with his eye, when his Mailer C hrfi¥ianos° S % 
is over him, but* the abfence of the Mafier leaves the Schollar Dem paritlr 
to his wanton vagaries. That eye is upon us on the Lords eft ignvvin- 
day, which is ten thoujand times brighter then the Sun. <j} cans > € y on " 
To ftake 'down thy heart then to things fpirituai and divine, {"^Jjap." 

Firft, Let it know,that it is under the piercing eye of God. 

Secondly, Make it fenfible that heart fins, are heavy (ins. 
' M m Jhirdljy 


The PraUical Sabbatarian. 

Pfel. 4. 4, 

del. princip. 


Thirdly,. That the heart is principal in holy worfhip, and 
if that be tainted with frivolous and foolish thoughts, it 
fowres all holy fer vices. 

Fourthly, Xommune with your hearts of Joofe and carnal 
thoughts when Chrifi on the Sabbath is the/? roper and fweet- 
eft object: 6f them ', And why fhould he folicite the em- 
braces of a hud Curtiian, who himfelf is indulged with a 
beautifull wife. Let the heart onely befet on him who is al- 
together lovely, Cant. 5.16. Machiavel faith, 7 he great" de- 
fign of Religion is to l^eep the people in awe. Surely it is a 
great piece of Religion to keep the heart in awe, especially 
on the morning of Gods bleiTed Sabbath. Let this be onely 
annexed \ that the Fear and Reverence of God are the belt 
means to confine a quicksilvered heart from its iinfull ranges, 
Heb. 12. 28. Mans heart naturally is ilippery, and we by 
our own power can no more confine it, then we can clip the 
wings of the wind, or button up the rayes of the Sun. We 
muft endeavour tojpiritualize our hearts on the morning of 
the Sabbath j, and this work will not onely ft the heart for 
the grace, butlikewife widenit, that it may receive much 
of the (pint of God. Jofephs Brethrens Corn, was more, 
or lefs, according to the proportion of the Sacks, for they 
were all filled, and when we jpiritualize our hearts for God, 
we (hall have our money too in the mouth of the Sack \ we 
fhaJl have redundancies of grace and comfort. Now to Jpiri- 
tualize our hearts : 

Firfi, Let us/h> up holy longings after Chrift, let us blow 
off the alhes from thofe jacred fire?, let out hearts glow in 
holy ardencies after their beloved. The Spoufe was fick^of 
love, Cant, 2, 5 . The real coniideration of Chrifts love and 
tijrjiuH dibit lovtlinefs would bring us into thefe Weffed fits •, Ordinances 
acliarem, et will befweet m rfclis to thefe hu'ngring & affeUionate fouls* 
Secondly, Rally up holy contemplations j be thinking what 
a fun-finny day the Sabbath is, and how well it imitates the 
reft of eternity '> contemplate on the riches of Ordinances, 
and what glorious fpoyles the prepared Cowl mall fall upon 
there, more then Achans golden wedge, or goodly Babylonijb 
garment. Ordinances are the fouls golden Chariots which 

Gen. 42. 25 
vkn. 44. 1. 

Appeiitio et 
rehemens de- 

gfatioYem bene- 
diftionx pro- 
xtntttm. Ger 

drive towards heaven. 


The Practical Sabbatarian. 267 

Thirdly, Let us blow up our hearts into great expectations. 
The Sabbath is the iouls jpiritxal barvefl , the fealbn of un- finim gratia 
lading fpiritual treafure, and the prepared Saint comes to Gh*$iwgene~ 
carry it away. In the Paradife of Ordinances grows the Tree * ata > etr ™<M, 
of life. For the mofipart, the Sabbath is the fouls New- etnovacreatu- 
birth day, the bleiTed nativity of the new man. It is not, ra fpirinulA 
Anno Domini, but die Vominico , not iuch a year of the fc&h www 
. Lord, but fuch a Lords day, mod believers were born to an f rdU t *™ Cj ™ 
inheritance with the Saints in light. Let us therefore poiTeiTe "Sf^JJwiS^ 
our hearts with high expectations, for if we open our mouths t* ambulet. 
God will fill tbem •, Indeed much of our work on the Sab- Map. 
bath, lies not only in the clofet of our boufes, but in the Pfal,' 
clofet of our hearts. 

We mult endeavour to tune our hearts to jpiritualjoy and *. 
delight. Joy fuites no perlon Jo much as the Saint, and no 
day fo well as the Sabbath i Joy at other times is like the 
birds chirping in the winter, which \$pleafing'> but joy in the 
Lorduyon the Lords day is-like their warbling notes, and 
mufical noite in the ipring, when all'other things look with 
a delightfull aipe&. Thus the Pfalmilt tripudiates and ex- 
ults with joy, Vfal. 1 18. 24. He was in a high degree of joy. 
And indeed if thefeajtbe made for laughter, as the wife man Vmbra f tc ^ 
{peaks, Ecclef. 10. i 9 . That day wherein Chrift fiafi- £$%£%% 
eth his Saints with Hie choyjejl mercies, may well command Urn rtftgeri. 
the greatefi fpiritual mirth. The Lords day is the highefl umab <ej}u, a 
thanksgiving day, and defcrves much more then the Jewijh pot&teatem. 
Purim to be a day of gladnejt, and a good day, Efih. 9 . 1 7 , 1 8, ZhalnZ 
19. On this day we enjoy communion with Saints , and e/?, <?r rdrige- 
fhall we not rejoyce in thole excellent ones,?fal % i6.%.On this *ium 
day we hivcfeUowjhip with Chrift, and fhall not wefit un- hu ™*'gene- 
der his Shadow with great delight ? Cant. 2.3. On this day 'p^tZT 
we are partakers of the Ordinances, and fhall we not bejoj- nerepremeba- 
fuU'm thehoufe of prayer ? Ifa. 56. 7, On this day we have tw. Honor. 
fpecial converfe with the God of Ordinances,and who would 
not draw water with joy out of the wells of falvation ? Ifa. 12. jkfj 1 * 2 - 10. 
3. Surely when we are in the midft of fo much mus\, we j^ 1 • 4 " I0# 
muff needs be perfumed •, it is Go^> command, as well as «#r ' ' **' 
priviledge to make the Sabbath a delight y And whether wc 

M m 2 are 

2 $% the PraSthal Sabbatarian, 

are dilating on. Gods works, or attending on Gods word, 
which are two principal duties of this day , . they both call 
fox joy and delight. David faith, T/^ teftimonies arc my de- 
lights Pfal. up. 24. 77. And Solomon tells us, Pr«w, 25. 25. 
^/ c<?/*/ nwfer fa thirjly foul, fo is good news from afar 
Countrey. Now the word of God contains the beji mwes 
that ever was difcovered to the Sons of mcn,Peace on Earthy 
Gau ^ xt '[ em ' good will towards men, Luke 2. 14. and the glad tidings ofc 
tamenhabttu. the Gofpel came trom Heaven a tar Country. Indeed the 
Cajet. Apoftle commands us to rejoyce evermore, 1 'Ihef. 5.16. A 

Phil. 4. 4- Chriftian may rejoyce with all kinds of joy j 
Sender /u$*/J F^'A With natural joy, in thole things which are good 
water/a tetan- to nature, in health, ftrtngth, beauty, riches, €^c. . 
di #2??? et Secondly, With Jpiritual joy, with joy in the holy Gho/t, 

~iS^ &*• 14-17 The Saints muil rejoyce in the favour of God, 
Bern'. and in the fruits and pledges thereof, (viz.) In the pardon 

of fin, in fanclirkation, in hopes of glory. 

Thirdly, The Saint as he may rejoyce in all kinds of joy, 
2 ' 2 ' 19 ' fo in all jtates and conditions, both in an adverfe, and in a 

Luke 10. 20. Fourthly, In all ages,m his 2^/:7,and in his declining^ 'ears, 
Gni<I<?M d* «c- Fifthly, In all dayes, both in o#r day, and in Go^j day. 
hibitione,gau- However it is, Gods Children alwayes have or may have 
fete de pYomif- cau £ of rejoycing : The Promife is, Their joy Jh all no man 
tt*U S^ *^ e ^ om ^ew, John 16.22. To this end, the Comforter 
g^udio, er fpes is given, to abide with them /a/' ex/er, Jo/^/ 14.16. And 
plena gaufa one of the fruits of the holy Spirit ii;<y, G#/. 5. 22. And 
giMKtete guw Bernard obferves, there will be a continual fupfly of joy . 
e *?o dew*?' Fz>/r\ In things exhibited, and already given, as the wri- 
Heb 12.23. ting of the Saints names in Heaven^ Lukg 10. 20. by an 
* Kind's. 5<5. uncbangiabtj decree i fo that it. is as polfible for God to ceafe 
to be God, as to alter his decree of election : To which may- 
be added Qther bleffings depending, as iins pardoned, the 
per Ion juftiried, the nature healed, the foul fandtified, all 
which are matter of un$eakabh joy and delight, Rom. 8. 
37, 38. But 

Secondly, If the things exhibited mould faile us, yet we 
might rejoyce in things promlfed, and thefe promifes are 


The VraStical Sabbatarian. 269 

frejh fprings of continual joy. For Gods promifes to his PromWhnesdi. 
people, are Cabinets filled with the ricbejl Jewels, Exche- vin<ewnexci r 
quors tilled with the greateft Treafures. > £&«5& 

FirjL They are infallible for their certainty^ 2 Cor. j . 20.. 

Secondly, They are &e/i;re the world for their Antiquity, 
"lit, 1.2, 

Thirdly, They axe precious promifes ,. for their rarity, ln dei promij/is 
2 Fet. 1. 4. The promifes me a firm inherit^ancejo the Saints,- " ulla c f* f^' 
Heb.6. 12. They are u^Jfjak^n fledges, of better things, ^X'lZefi 
Rom. 4. 21. The Saint hath a jB$!f$/ft pledge to allure him omnipoientts ' 
of future happinefs. ' difficulty. 

1. One within him^ in his own bread, Gods holy jf hit 0/ Fulgent, 
promise, Epb. i. 13, 14. & 

2. One without him in Gads word, thole glorious pro- 
mifes recorded in pcrr^ writ => I fay, glorious, j for the pro- 
mifes are vellels laden with the a@^)$ fraught. | Fromtfmes 

1. The Saints have promifes/or aUfeafons. • fan* bona in c& 

1. For times of affliction, If a. 43. 2. I/*. 63. p. ££ «Lr 

.2. For times \.of temptation > Satan (hall not buffet them, poffidebtmt ju 
but they (hall have the Jhield of apromifk to defend them- dei, 'ct patisn- 
felves, 2 Cor. 1.2. 9. n*. Map. 

3. For times of decay and declination, when the Itock 
of grace runs low, and the poor believer languilheth in bis 
inward man, Phil. 1. 6. 

4. For times of npcejfity^Mat. 6.33. Hcb. 13. 5. He that H<rr r^feMr 
hath the fruit, fhall have, the paper, and the packthread to e ?P^miBo% 
bind it up in. The Earth is the Lords, Pfal. 24. 1 . as well w^dJeUn™* 
as the Heavens, 7/i. 5 3, 1 4. g^; j^^ 

5. For times of projper.ity, Veut. 28. 8. Their good things JMK - : 
(hall be fweetned withjys goodnefs, and he will fhed a per- w PO 
fume upon all their encreaie. • deuf erit fcu- 

Secondly, As the promifes which God hath made to his ^flype^ 
people, are calculated for all times, fo are thty repleat, and "*' . 
enriched with all varieties of goad things. 2 T ^ t ' g 

irfi, Of good things temporal, Canaan a land flowing Deut.19. si 
ii milk and honey, was the land of prumife,- Veut. 19. &. 
ThegWjhings of thti life, which fmoothaaidy weetcx out 
way to eternity, are onely waters which guih out from the 



The FraEtical Sabbatarian. 

Gen. 18. 18. rock of xpromifc •, Ifaacsfiore of Servants, Gen. 26. 14. and 
Gtn. 22.18. Jacob's fiore of Cattle, Gen. 30. 43. they were the fruit of a 
A&S3.25. promife made to Abraham, that God would £/eJ? his Seed, 
Ge#. 12. 3. And 

Secondly, So oijpiritua'l good things ', of pardoning grace, 

%™htiiani ^ a ' ft - "* 1 oiconvertin & 8 racc > 7 er - 3 1 - 33- ofgrwrfc in 
amkitddei, ' § race > Hfl / ; *+ 5- the g ift of a Cbrijt by under a promife, 
rsmijfionujec- Gen. 3. 15. JL^i^f 1.71. the gift of the ftirit was bound up 
eatorufnfireg' in a promrfe, AUs 2. 3,3. Gtl.^. 14. If a /zew heart be put 
nc&lefu, i»to our bofomes, it is the iffee <?/' # promife, Eze^.^6. 26. 
Ezek. a5. 25. An< ^ ^od in a purfuance 0/0 promife, breaths a new fpint 

into our fouls. Shall we rife higher ? 

Thirdly, God hath made promifes to his people of things 

eternal , Of a future Crown, 2 Tiw.4.8. Of a glorious King- 
Inwpocula dom y Lnh$ 12.32. Of a heaven fy Ihrom,- Rev. 3. 2ri. Of 
Gemm<e,cte- eternal Lift, John 3. 16. Of everlafting Habitations, Lnkf 
matumefl^i' 1-6/9. Of everlafting Salvation, Reb.^.y. And therefore 
VilUf C (U lXia ' ^ 0W mucn are tnev to ^ e ccn farcd, who *cc/*/e Religion of 
t#T wf iSrclw- fttoftsj and forrow, and upon the force of that argument* 
Hem Sclat. draw back* to courfes of fin andprophanenefi; What do- they 

lefs then blafpheme, both the God, and the priviledges of the 

^S^jiwd Saints ? /^ is a <""/*"** difh with the P^ple of God, but 
f/T/n domino t &&** )°Y * 5 bidden Manna, it lodges in their bofomes, not in 
In his qutfe- their looks; their muficl^room is a little more retired, the 
car.dum dmini world doth hot hear their melody. Look upon the Saints 
msni^mJjunt - n tne ir Wetf condition, when^r^eit felf is at an ebb, at 
w«r. Bafil. - very low-water * Yet then 

Firft, The Lord allures us, that little is a pledge of more, 
2 Or. 1. 22. And even 

Secondly, That /*f*& he will enable to get a final victory, 

w r/^'uf * ^^ 3' ^ ?' ^ nc * * n ^" ei * 2 ' T t ^ ie P romi ^e is made to him, 
who is overcoming, not to him who hath dlready overcome. 
And Third!/, That Huh (hall be kept perfetl to the day of 
the Lord J ef its, 1 Thef. 3.10. Fbrl. 1. 6. 'So many cauftsof 
conjiant joy are there to all Gods Children ^ what, roles do 
they walk upon here, even while they are in a valley of 
tears ? In theirbofomes lies a pardonjike Aarons Rod blof- 
(bh&r% in the Ark, their coniciences are ierene and calme 



Tf)e PraBical Sabbatarian. iji 

with holy peace, nay, they can laugh in a ftorm, they can 

joy in tribulations, Rom.*}. 3. Jam. 1.2. And they can Gaudiumchri- 

glory in a fliip-wrack, they can triumph in death it &]£ ftfono utile eft, . 

1 Cor. 15. 55. And therefore the Apoftle inculcates, and '? md " ecdr *- 

reduphcates the command tor holy;oy. Kejoyce in the Lord d ev i Vdt etZm 

alwayes, again I J ay rejojce, Phil.q.. 4. But though the joy lacritenVi w- 

of the Saints, open to the wide Common, they can, and may tutibwpeYgzt*. 

rejbyce in aU things, and in all times, yet in the inclofure 

Of Gods blefled Sabbath, the frefheft undfweeteft fprings 

of joy are to be found. And thus much for the third duty, J am - I « 2 - 

to be performed on the morning of a Sabbath, before we go 

to the publick congregation, (Viz.) Labouring with our 

own hearts. 

The fourth duty to be difcharged before the publick on 4. 
Gods holy day, is private reading of the Scriptures : What 
a charge doth God lay upon the Jews to be acquainted with °eut. 11. 18.. 
the Scriptures, Veut. 6. 7, 8, 9. Andthefe words which I 
command thee this day, they JhaU be in thy heart, and thou^ er ^ um det in 
/halt teach them diligently to thy Children, and thou fhalt m j ttamfff in ' 
talk^of them when thou fit t eft in thy houfe, and when thou mentem, in me- 
walkgjl in the way, when thou Heft down, and when thou ri~ moYiam, inaf- 
feft up, and thou fhalt bind them as a fign upon thy hand, and f&Wi in v»- 
t hey JhaU be as frontlets betweenjhy eyes, and thou fhalt write ^1 nor- 
thern upon the pojis of thy houfe, and on thy gates. Let us quaverbumiei 
fumme up this charge. turn inhabiteu 

Firft, Gods word it muft polfefs every part, it muft be be- 
tween our eyes for direUion, it muft be a fign on our hands 

to regulate our works and operations '•> it muft be lodged in ^ van Sf[ ica ^i: 
1 ^ /!_•/• » r - i- 1 1 rr Jtoria debet eflb 

our hearts to imtziheanajpintuahze our love and afte- perpetua //_ 

dions , that the heart may be warm , but not feavon- Bio cujuflibet^ 
rijh. hominUChru j 

Secondly, Gods word muft polTefs every room, it muft be^ m ' 
our difcourfe in our Parlors where v/e ufe to fit, it muft be. IW;ranaul * I 
our meditation in our chambers where we ufe to lie ; and if 
we take^the air abroad, this holy word muft be our compani- 
on, this muft be teftis eonverfatioHif, the witnefs of our con- 


2 J 2 The Practical Sabbatarian. 

Thirdly, Gods word mufi pofTeiS every feafon : It mull 

go to bed with us to (an&irie the farewell thoughts of the 

day, that we {hut up the day and our eyes with God •, u we 

Tte pnlamhi ri ^ e m tfe morning ltmult be. our morning ftar to guide us; 

verbwn deiytffe our morning deiv to (often us, our morning Sun to warm lis, 

quafi peregri- it mu ft be our firft companv, and out b eft Breakfaft in the 

fit mm mornin ^- 

mitmuYinio- And Fourthly, Gods word muff not only pofllfs the M£ 
micilium cordu fide of the houle, but the out-fide too i it mult be written 
ng/&fc(jrwiu on the polls and thegi/c/ to i"hew its 0*r« excellency, that 
fern aJTiduiin we mult hold it out, and own it in the view of all the 
mTkcurar"' wor ^* Tm ~ s *S the fumme of the charge, and indeed it is 
AomefticiveY- not unneceffary, if we conlider the Scriptures are the guide of 
fantuY in demo our youth, 2 Tim. 3., 1 5. They are the cure of our minds, 
fuayimmdjtt Mat. 22. 29. Ignorance of Gods word breeds errour and 
nobunonmi- f piritual diftempers m us. They are the comfort of our fouls, 
familiaYcquam R° m > *5- 4- They are both a Cordial ana a Julip to warm 
iili ejfe folent us in cold affliction, and to cool us in carelefs profperity. 
qui apudnes They are the treasure of our hearts, Col. 3. 16. He is the po- 
^j&irjnt. tent and mighty man. who is an Apollos in the.Scriptures 

-4c7/ 18.24. Nay, they are the breathings of the Holy 
Gholt, 2 Pc*. 1. 20. They are not only mens adv ant age ,but 
the divine ijfue of the thirdpeiCon in the Trinity. The re- 
fult of the whole is this, if God lay fo much weight on read- 
ing of the Scriptures, and man receives fo much advantage 
by acquaintance with them, no FaXon fitter for this duty 
then the morning of a Sabbath. 

Firji, The reading of the word prepares for the hearing of 

it, that we may arrive at the Nobility of thofe Bercans, who 

fearched the^criptures, whether what the Apoftles delive- 

A&s 17. 11. red were confonant and agreeing to them or no , Affs 17. 

Ignovjmjy fc j j . £y conitant reading -on the Sabbath morning we come 

negk8usto 9 o acqu aintcd with the body of the Scriptures, and fo are fitted 

quantum malum ^ , • ; .1 i • 1 v j r 

Iff etinquot,et t0 entntam particular truths which maybe delivered in 

quanta mala publick by the Minijhr. Well read Lawyers eafily under- 
Gtnulcs per iland particular cafes. Ignorant perfbns like Children, take 
hancignoran- H1 w j lat cver j s m t he fpoon, whether Sugar or Poyfbn. 
Alap? n mrU A" ignorant Auditory wholly depends upon the ' confidence 


The tracheal Sabbatarian. 273 

of the Minifter, and blindfold £raip all with an implicit 
faith, they drink in all which is delivered, arid fa molt pro* 
bably t\i6'dregs at the bottom. But our preparatory $h£d* 
ingin private, will enabl, us the more to judge and diicem 
of ///£/* ci^Gofpel difcoveries. 

Secondly, Nor is it a fmall advantage, that Gods word ^ r , 1 

-';,-, ii» 1 /~ • • /* ; • l 1 • • vftiV leftist 6't 

fhould take livery and J cizin of our hearts m the beginning {^huta rscens 
of the Sabbath , and fo accommodate our hearts for future feyvriitodo- 
Ordinanc'es. VefTels retain the fent of the fir ft liquor, tem^efiaiiu. 
The Summer much follows the quality of the Spring. 
Converging in our clofets and families with Gods word, 
Will much conduce to a spiritual frame of heart \ The tra- 
cing of a Chapter or two in the morning at home, will 
mould the heart to zfweeter compliance with Chrift in his 
Ordinances. The reading ef the Law made Jofiab weep, 
2 Cbron. 34. 27. and then he was 'flexible for every good 

- Thirdly, Tbeopbylatt hath an excellent argument to this £ jex ^ m - ims 
purpofe \ One great end of the Sabbatb,faith he, is to give precipitin 
us refpitfor the reading of the Scriptures, which is meant, Sabbstum qui- 
not ®nely of the public^ reading in the Church, but alfo oi e fc ere * ut Ie - 
private reading at home, the Gofpel being nothing qKq fo™™ Qcnt 
but Chrilt opened and expanded > tojiudy Chrift is the pur- Theoph. 
port not dnely of our publick^hut private devotion. To read 
the Scriptures tften is one duty, which muft take up ourfri- 
tfrffdeifure on the morning of a Sabbath. 

Fourthly, The Lord Chrilt, and his A pottles in alledging Mat. 21 12. 
the places of the Old Tettament, do generally fay, That it is L / 
written, or as it is written in the Book cf the Pialmes ; or " e 2 °* ^' 
th^'was'fpoken by the Prophet Ifaiah : Now how much A " SI,2 °- 
mamewill befell- te r if when the Minifter alledgeth Scri- Aas2 '^ 
ptare quotations, "wciriay-fay of the word, as 'they did of 
the Holy Gholl, they had not fo trtridb as hard, whether 
there be ah Holy Ghoft or no, Atts 19.2. So we never read 
of fuch a, Text, we never met with fuch a Scripture, we ne- 
ver were acquainted vfithfitcb an example, as is cited by the 
Preacher \- This might difcolour our Vaces with .bluffie^ cv 
flume* andVegret. It ffi& sjhatp redarglfticn t5f o^SivioiYf 

N n which .• 

074 The PraStical Sabbatarian. 

which [he gave to the Jewes , when he remitted them to 
fearch the Scriptures, John 5 . 35? . they making their Scri- 
ptural knowledge the greateft of their boaft and oftentation. 
And indeed to be a ttranger to the Oracles of God, neither 
becomes our intereft, nor ourp rofejjion... 
Cultusipfepub- And Fifthly, In this the Difciple muft not be greater 
Hew, quam t ] lcn tne Matter. On the morning of the week day, He 
Z*?eflce!e n ' P reached the ™ rd -> J ohn 8. 2. And in the morning of the 
b'andut, etpo- Lords day wefhould readit; which as he did dittate^we muft 
Jhhtnecefarid furvey ; if he was early in the diipenlation of it, it well be- 
•tf-i exercitia , comes us to take the dawningsot the Sabbath for its perulal 
^'onTmedita anc * le( ^ ion ' * et us ta ^ e tne dropings of this honey-comb at 
timn 9 precm, tne fi r ft effuiion. And thus much for tbofe Duties which 
&c. Quibuf are incumbent upon us in the morning of a Sabbath, before 
piratiores fi- we attbciate with the Affembly of Gods people. We mutt 
ausadpubU- a rc f sour inward, as well as our outward man, before wc 
m iUeeiiam in come t0 the Congregation, 
nobis veri fj$. 

tax reddatur, 


How me muft demean our f elves in the Publick Ajfem- 
bly, on the Holy Sabbath. 

Pfcl. 84. i; 2. TJAving thus performed our Morning Exercifes in pri- 

iW 8- 2 J-.1. v*te, how chearfully (hould we repair to the Publicly 
AxTemblies, and draw nigh to the public^ Ordinances on 
III 2. 2 3. this acceptable day of grace and falvation , when Chrift 
Hfal. 42. 4. fits in ft ate, icattering treafures of grace among hungry and 
Dew pluvtfa- thirfty fouls, who are poor in Ipirit, and wait for fpirituall 
citpreceiinic- Almes ? Davi d admired the amiable nefl of Gods Taberna- 
ckjiaquam do- cles, Pj'al. 84. i. and he/<wgc^for the Courts of God, re- 
rn k£!* M r j°1 1°y ein g-i when they faid to him, Let us go to the boufe of the. 
USSH .V f^r ^ 42- 4- Aud the Prophet ^i^ fpeaking oiGof- 
vmlmudivu fi- pel times, feems to foretell the difpofition of Gofpel Saints, 
d$Hum, deum Many people \fl jail gn, andfay^Qome let us go up to the Moun- 
communj Uin f t fo Lord, to the houfe of the God of Jacob , 
wantlum '* an ^ be .r&H twh us his wayes , and we will walk^in hk 
Ntte ' t aths '- 

The PraBical Sabbat art aft. 275 

paths, Ifa.2. 2, 3. And the Apoftle advifeth us, by no 
means to forfake the ajfembling of our felves together, <% 
the manner of fome is , Heb. 10. 25. whom he brands with 
reproof and reproach . Public}^ Ordinances they are oixxfpi- 
ritual Exchange, our holy Mart, our heavenly Fairs, where 
we buy up, and fit our felves with all heavenly Commodi- 
ties > In thefefeafons we (tore our felves withgr ace, know- 
ledge and comforts, which may abundantly ferve us till the 
revolution of another Sabbath. It was once the fad com- 
plaint of the Church, that the rvayes of Sion did mourn, 
becaufe none came to her Ajfemblies, Lam, 1 . 4. The want of 
public\Ordinances might put a Nation in fack-cloath, they 
being the badge of the Church, and the glory of the King- 
dome. Indeed holy duties in private they are of great uj'e, 
and have their blejpng : But publick^Oidirmices are the chief 
work^of the Sabbath. It is worthy our obfervation, that 
the Sabbath and publicly fervice are by God himfelf both £zra ■ 
joyned together : Tejhall kgep my Sabbaths, faith God, andre- 
verence my SanCluary, Luhg 19. 30. The Sabbath and the pf a j ^ 2 ^ 
Sanduary are coupled, as being twins of happinefs. Every 
thing is beautifull in its Seafon. Private duties are beautiful, Numb. 10. 3, 
and are in feafbn every day : But public}^ Ordinances are ne- 
ver Co lovely and beautifull, never fo much in their full fea, 
as upon Gods holy day > Then they are in feafbn, as the bar- 
vefl in the year, as Courts of Judicature in the Term, as a pgt. m. 1. 
jhining conjtellation in a dark night. Davids refblution was 
to praife God in. the great Congregation, Pfal. 29. 9. The Pfal. 8p. 7. ; 
Lord efleems it his glory, to have many beggars thronging at 
the beautifull gate of his Temple for fpiritual gifts and cha- 8 ?' a ' 
rity > how loud, nay, how lovely is the noyfe of many golden 
Trumpets, what an eccho do they make ? How pleajant is 
it, when the holy Convocation meet for holy worihip, like . 
thepleafant flockj upon the mountain of holinefs. Many ffc>** <) * en ' i< ! a 
skilfull muficians pkying together, elevate and fweetcn the fjmmjlriulo' 
harmony. The Congregation meeting together, do much occuhat 9 eodem 
refemble the Codeftial Quire above, and feem to imitate that timporeinagro 
Troop and Hofl of Angels which proclaimed Chrifts Nati-f^ loriente > 
vity to the world, Luke 2.13. In public]^ God receives ™Zx\?hlctZ 

N n 2 the 


The PraEtical Sabbatarian. 

ftimer.nm eft, 
von ahqud in- 
xolur.taria hu- 
niliatione exi- 
rijnitionem il- 
lam fjftjm effb< 

Pfoli 65. 4- 

Pfal. 50. 2. 
Cant. 4. 6. 
Cant 5. 5. 
A&s 3. u 
A&s 13.23. 

Mat.u. 9. 
Mat 13. 54- 
Mark 3. 1. 

I fa. <5o. 8. 
Hat enim ple- 
na funt je- 
nejirff, in- 
flar oculorum, 
per qu/tt pro- 
fpiccte gau- 
dent Colum- 
ba f ineoq; ds 

the higheft praifcs, and there he beftows the great eft bkf- 
fmgs, Pp/. 65. 4. The promife runs , G<;d »?itf ere^e iggy 
/;er Affemhlics a cloudy Ifa. 4. 5.. which Cloud was the alTu- 
red teltiinony of the Divine pre] ence, which prefence includes 
and involves all varieties of good. Wine flows more plenti- 
fully from a Vintage then a Fe/^/ ; in public^ Ordinances 
God gives us the plenty of a Vintage. In Gods Courts we 
fhall tad; of his goodnefs, not onely of his goodwill and fa- 
vour, but of his good things > we lhall be refrefhed with par - 
doning grace, the joyes of peace, the fmiks of love, and be 
captivated with the beauty ofholinef?, Pfal. 9 £.6. If you will 
know rehire believers fee their beft fights, where they hear 
the rnoft ravijhing founds, where they make the meft dc*. 
ligbifxii meals , they will tell you, in the AJfembliesoiQods 
people, Pfal. 68.24. There they have been fat.isricd with 
marrow and fatnefs. Indeed when God denies^Qx- 
dinances, he himftlf will be a /m/efandtuary to his Chefen, 
Ezel{. 11. 16. But where he affords them, he expc&s they 
mould be attended on. Chriji hitnf elf went into the places 
of publick^xcCoit. It is fignaHy to be obferved, that in eve. 
ry Feftival of the Jewes, there was to be an holy Convoca- 
tion, zjoynt meeting of Gods people, to evidence Ijpw plea- 
fing it is to God, for his Doves tofiock^ to the windows ', the 
companies of his dear ones being the worI{-houfes of his 
grace, the ftore-houfes of his bleflings, and the true Gojhens 
where light and plenty dwells. So 111 the Featt of the Pj/f- 
over, Exod. 1 2. 16. a Convocation was to begin and fhut up 
that feait, it was both to open and to end it, to be the Al- 
pha and the Omega of that folcmnity. So m thefeaft of the 
Sabbath, Lev. 2^. ^\t was to be a day of reft ; but thisre/r was 
given for holy meetings, for holy addrejfes, for holy worjhip. 
The Tabernacle and theT emplc in the times of the Law,and 
the Synagogues in latter times were open,and frequented on 
the Sabbath, Mat. 1.21. Marl{6.2. when private affairs 
were laid afide, and /w&Zic^ worfhip was to be in ure. And 
fo in the feaft ofPentecoft, or rirft fruits, Lev. 23. 21. The 
ifraelites were not to offer up thefe firftftit it s,the tribute of 
their praife and thankfgiving , without burnt offerings , 

Lev. 2S> 

v^mmam m m • i ■■ .» ,., , .. , j " »n» in mil 1 a lii r » nun i - 

The f radical Sabbatarian. 277 

Lev. 23. 18. without fin offerings and peace offerings, verf 
19. nor without holy wor/hip, verf. to. nor yet without a 
holy meeting and convocation, verf 21. Every folemn feaft 
muit be accompanied with a folemn meetings the wor/hip k 
felf not being gratefull without the wor/hipers. And thus 
it was in the teaft of. Trumpets, Lev. 23. 24. In the day of Levit.22, 27 
Attornment, Lev. 23. 27. And To in the feaft of Tabernacles Levit. 23.40! 
or Booths, Lev. 23. 34, 35, 36. There was a holy convoca- Numb.28.25. 
ifow at the beginning -and- dole of that folemnity. And it is Num ^- 2 9» *> 
Remarkable,, that what is called a holy convocation, Lev. 23. 7* I2? 

35.36. is called a Sabbath, Lev. 23. 39. to^ intimate to us > 
that a Sabbath is not a Sabbath without f 6e Affemblies of 
Gods people. Thus pleafing are congregated Saints in holy 
worfhip, where God makes all his fefiivals of grace and 

Now for our gratefull and acceptable deportment in pub- Qbf&vniofab- 
lick. Ordinances, we mutt ftud y ; ba ! ie fl ca t M 

1 . To be M& m our behaviours. t?XZ 

2. Spiritual in our duties. continet. 

3. A&ive in out graces. We will take them, and canvas Willct. 
them all in their order ; for indeed the duties of rt% holy 

day require extraordinary diligence, they have a double die 
of holinefs upon them, they are double gilt', Gods eye is ^puteste in 
very much upon »»r behaviour in his houfe. Therefore in f °2? CTfl ^ 
the Tabernacle, the place of public)^ worfhip it was com- firi 9 etoccuI. 
manded, E*0*/. 25. 37. Y/;(?w /halt mah^e fv en Lamps, and wi. Oleaft, 
they /hall light jhe Lamps that they may give light , to teach 1 Kings 9.3.'. . 
us, that nothing there ef capes his fight, for in his houfe it 
is alwayes light. In the San&uary thou canft not fin in fe- 
cret, there are feven Lamps to difcovcr thy mifcarriages. 

We mult ftudy a be/hming behaviour in the publick Or- jr. 
linances, and this is two-fold ; Corpweftfo- 

1. External of the body. We muft compofe our outward A h vivenj, 
wwwtoa-fuitablc behaviour, when we approach to God in -Sj^Zrfl 
publfck Ordinances: Confidering invaviJfpj* 

1. God is the Lor^ofour bodies , as well as Our fouls , ritual* deoof- 
and therefore the deportment of the body muft be as criti- fj*** 2 ,& - h °- 

:alL " ia e ftP eY a ' 

Bus mortified J 

2* The tionx. Alap, 

a 7 8 

The Pra&ical Sabbatarian. 

i Cot. 3.i(5. 2. The Apofrle advileth us, Rom. 12. 1. To offer up 

J Cor. 6. 13. our bodies a reafonable facrifce^ holy and acceptable to God, 
Efp-cially, this oblation muft be made in publick worfhip •-, 

Joftr 5. 14. tne Temple we know, was the ufual place for facrifice. Lc4r 

Joft:T it be added: 

3. The body is the Temple of the HoIyQhoft, 1 Cor. 6. 1 9. 
as well as the heart is the lodging or Chrift, Eph. 3.17. 
ZbfzWfpeaks much of the comportment of the body in holy 
ferviccs. The eye muft lookup, Pfal. 123.4. The hands 

. . muft be lift up, Pfal. 63. 4. The mouth muft be rilled with 

praifes, Pfal. 63. 5. The ear muft bow, and the kjtee 
muft bend, Pfal. 95. 6. The body is one of the two mites we 
indigent worfhipers can offer to God. 

But for the better unfolding of this particular, (viz. J 
How we muft comport our bodies in publick worfhip i there 
is fomething to be aUted, and fomething to be avoided : 
.1. Firft, Something the outward man muft Ad. 

1 . We muft lift up our hands in prayer \ this the Pfalmift 
enjoyn us, zszduty, Pfal. 134. 2. and propofes his own px- 
ample y PJal. 119. 48. What ipeaks more humility in prayer, 
then vMlift up the hands to receive the Almes ? Nor doth 
it fhewHieis then our dependence upon God, when by the 
lifting up of our hands, we ieem to point at our benefaiior > 
The Prophet Jeremiah, 2 Lam. 19. joynes the pouring out 
of the heart, and the lifting up of the bands together. 
, Moreover it pretends to a holy violence, when we lift up our 

n y 4 <5 !" hands to wrd * ie with G ° d ' and to ft ° rm h ^ vcn - Cnriit 

urn .1 .22. y^^ U p j^ f jan j s m benediction, and we muft do the fame 

2. in fupp Ik at ion. 

Dieit Maria Secondly, We muft compofe our countenances to holy Re- 

tefpexit\msvi\- verence. The Pharifees indeed disfigured their faces, Hat. 

\\tettm onciV* 6. 16. But their hypocrifie muft not difcourage our piety : 

fits, non-urgi- not hj n g doth morc luuiifie a ferious worfhipper then a be- 

mtatem. Bern. coming gravity : Did we confider the infinitenefs of that 

Majefty we are to deal withal, the brigbtmpoi his eye, the 

purity of his nature, thejirengib of his hand, the J everity of 

his judgements, and likcwife weigh the account ne muft give 

for Gofpel opportunities , this would put a holy allonijbment 


The Practical Sabbatarian. i Jp 

upon our faces, and cover them with a reverential dread > Lev. 10. 3. 

we know the offering up of ftrange fire but once, coft two 

Priefts their lives. God loves a trembling at his word, Ifa * <*<*• 2 » 

Ifa.66. 2.SHgbt carriages in worfhip more become a wanton 

Jupiter, then an awfull Jehovah, who is zconfumingRre* Heb.w. 2p # 

Thirdly, We muft bend the ear to the fevereft attention. 3. 
How often doth our Saviour call for a bearing ear -, this was Mat. \y 43. 
the Epiphonema, and conclusion cf every Sermon to hisAudi- 
tours, Ato. 11. 15.^^4. 9.Luke$. 8. La^e 14.35. And Mark;, id. 
this was the winding up of every Epiftle to theChurches, , x 
K^.2.7,11, 17,29. £^3.6.13,22. Itisfafd of Chrifts Audi- ?**°f A7Izt < 
tors that they did bang upon his mouth in hearing him, Luk$ ^*^^. 
1 9.48. They did fit upon his lip>, that no word might efcape 
them, but they might arrefl it for foul advantage. The ear 
is the proper door to the heart •> this is the pojtern to let in 
truth •, fludy then to make it a door to falvation by aferious 
and diligent attention. Divine truths, like thofe Angels who Gen. 10. 3. 
came to Lot, muft not bejhut out, but entertained, and the 
ear is the portal by which they muft enter. Attention, Fides eft domm < 
though it be not an onely, yet it is a necejjary duty \ the ear <fe',Eph. 2. 8. 
lies in the way to the foul, as the light fhines not into the ^ '5JJJ 
houfe, but by the window. Faith, faith the Apoftle, Rom. ™' e ta»f i£it 
10. 17. comes by hearing, and jufrirication cometh by faith, datur, Tit.i.n. 
Rom. 5. 1. So that attention in holy Ordinances layes thei^ hocdonum- 
prfifhne in the ftructure of glory. He who is an. attentive ^? w ™'»- 
and'jerlous hearer layes a good foundation, a. foundation of "jmmcd'at 
Ja]}er to found the A'ew JerHjalem'upon. The e<*r is the fedpevauditim 
fort which /the Mhiifter is to aifault, but *£e /?ejr* is the verbi far,audi- 
ftrong hold which the ftirit is to take, but if we are #o* at- mw,fc. exter- 
fetfW'j andreiift the firji pn-fet, that of the Minifter, we ™us£ P fafit 
(hall lay difcouragements before the f?tond, that of the {pi- PrfconaxJrl 
rit, we (hall grieve the fpir-it of the Lord, £/>&. 4. 30. But bifonant auri- 
let not our carelefs attention obftrud: and hinder the fpirits £**> auresad . 
fiivingoperation : And let us not loo fe thole blefted truths mentcrtl ^ efe " ' 
by riegle&fuil hearing, which Chrift hath bought by his ^'na d . 
Binfull bleeding. Are the glad tidings of the Gofpel fo J[$v£ _ 
flight a nielTage > Are divine truths Co mean a Do&rine? aytibphau. 
jflX Sermons of faith and . godlinefs fuch low difcourfes, ji^, «*?«*«&-, 

that fwwwjkSr* 

280 'the Practical Sabbatarian. 

Luke" 1 9. 47. that we will not be attentive m the hearing of them > Surely 
Luke 20. 1. this is below the Religion of the Jews, who diligently beard 
. > Ghrift in the Temple, though afterwards thfiy brought him 

John 8. 2C0 ^ ^ Crofs. It was the great complaint of God, that the 
people would not hear him, If a. 28. 12. Let us then be ex- 
act and very diligent in our outward attention , when we come 
to the publick Ordinances, alwayes remembring, that the 
outward Court brings to the inner Court, and that leads to 
the Holy of Holies. 

But as we mult watch our outward behaviour in- publick 
wormip to know what we are to ail, ib likewiie to under- 
Hand what we are to avoid. 

. . , _ , j 


Sleeping in Ordinances, is a great and da 4 * 
ring -provocation. 

N. publick Ordinances we mult avoid all Jleep. and floth- 
fufyiefi; thisfurely is 2 great and general diitemper bro- 
ken in upon us, much to be lamented, iLnd now more fully 
Mat. 25, 5. t0 ^ e difcovered. This was the brand of the foolhjh Virgins, 
they were afleep as the Bride-groom came, and fo their -hap- 
pinets was a dream. We dare notfleep when a King fpeaks 
to us , and yet we will adventure it when a God t\k 
# to us. It is very uncouth and inconfiitent, that we mould 
, be fhutting our eyes, wlien we mould be opening our hearts , 
that our bodies mould lleep, when out fouls mould awake, 
that the ftreet door mould be (hut, when- the clofet door 
mould be open, (viz.) in publick Ordinances, and in the 
holy worfltip of the Almighty. Surely thofe who commit 
this fin," did never really examine it 5 they adventure upon 
the prjclice of it, becaufe they never dived into ItiH bbtttttH 
of it: But letfuc'h know, that fleeping in Ordinances, is 
■ every way orfeniive. 
1. 'ItisorrenfivG tot-he' eye of God: When wc are in Ordi- 

Plil. 6q 2. ■ nmcLs:wt^tcmoretJpecijlIyuMcx the eye of G 
Mat'18. 20 be h excluded no wheia yet his pre fence is m&Wfkmi 
' ' in 




J«- 7- 



, itf. 

2, Pet. 

1. 21. 

The Fra&ical Sabbatarian. 2 gx 

in the afiftmblies of bis Saints. He more particularly walks if a , 4 - # 
in the midft of his Candle/ticks. Now there are fever all R 
attributes in God which befpeak our greateji attention and CVtL '*' 
devotion in holy Ordinances. 

Firfty Hti excellent andincomprehenfible greatnefs. If we- Chiflut pr** 
had any dread or awe of an infinite Ma jelly upon us, v?q fens efl medio 
(hould throw away zllftep and drowfinefs when we come <™™J?£ t 
&e/<7re £ hm in holy worfhip : Let us contemplate on the nminefi!^ 
loyalty of his Throne, of the ^rightneisof his Majefty, and grathfafui 
this would awaken us to fear andaftommment.; Shall a be- pr<efent& 
fotted worm itupirie himfelf byfleep, when he is .under the 
full view and immediate eye of the Almighty? Surely not 
only bis fences but his reafon is alleep, and his #>We man is ™* ** 4 ' 
inabenummed Lethargy. Cannot infinitenefl ftartle us> 
And the dread of the Almighty pull us out of our dream > 
One fparkling of his eye could confound us * if he (hould 
command a ray of the Sun,it would fire us out of our lloath 
and fcorcn us into nothing, or that which is worfe then no* 

Secondly, His omnifciency. We fleep^ but God doth not pfal. 1-21.4. 
flumbe r, he fully feet h our defperate carelefoefs and wilfull 
drowfinefs, in holy. Ordinances. There is no dropping 
alleep rn a croud, or taking a." nap in fome obfcure place can Gen. 28^ 17. 
evade the full view of Gods eye. He takes notice of the 
frame of our hearts^ much more of the pofiure of our bodies, -Chron.aS.^ 
When thou feepejf in the .time of worihip there is no curiam 
before thee, nothing tojbate the view of : God, or ( darken 
his eye. . God/ees all thy fnoring indulge^ wfoch is ex- Pfel.r#is. 
ceffiv£ly offenfiye tp him. 

thirdly, tfis holinefs. God is exceedingly diftUafedxvitk 
our unbecoming behaviours in, holy worihip, his purity is 
wwc^provokea^by our finful Lethargy. . Sleeping in Ordi- 
nances, it is 'a fin, nay a dangerous fin , nay, it is a crying fin^ pfa *' $; & v 
and therefore -highly provoking, .tp divine holinefs. Our 
Saviour, Rev. 3. 1 . {peaks of iome who feemed to be alive > 
andyet rvew dead. And fuch are fleepy hearers, their Pew U 
their grave,their cloaths their winding-fheet,and their pre* 
fent lleep their temporary death, indeed ileeping in Ordi- 

O o nances 

a'Sa The Pt4&ical Sabbatarian. 

nances is a fin againil nature it felf. The Sun will not 'flop 
in its courie in attending on- the world, but thefoolijbflecper 
flops in his attendance on the word •, and yet the Sun re- 
ceives no reward, but tl)e Chriftiari looks for one , and 
tMugh he hatbr fnorted away a Sermon, he prfcfurnes he 
hath ^(charged a duty, -and To ism his road to life eter- 

Fourthly, Hi j j^ce,which is eafily anmk^nedby his ho- 

linefsi a)»# God will not endure a drowfli hearer. The 

A«« 20. p. young ttjanwhoflcpt lit P^^j Serrrioti /eff dorPn frem the 

tbhrdloft,andwastakpt up diad t In *»#<£ God preients 

the Gofpehto our attention, and in jujiice he will punilh 

Gen. 2. 21. oitrwant of attention-, God indeed took away a rib from 

Bdormiente A dam v/h£tihc war aflrep, Gen. 2. 21. But he will not take 

potiuiyuam away a luft from any of the Sons of hdam while they art 

vigihntifor* afietpiti the Paradtfeof Ordinances. A Lamb will not fleep 

mavit de* in the'paw ofa Lion, irithe reach of an enraged Panther, 

rS^rfT* how Mdl KBft^H SiH and rbrmall frnners fleep in the 

fomni tevelari prefence, in the moil peculiar prefence of him who is the 

vduit,ficutfe Lion of the tribe of Jwdab', Rev. 5.5. who Can tear our 

revelartfil* fouls like a Lion, Ffai. 7. 2. nay, ' tear us in pieces, and 

to prophet*. there u note t&ddirtr\Vfal. 150. 22, and break us in pieces 

as a pm*ri { vt$l , Jrr. t^tf. to be made Avhote no 

J<n 48. 38. more. ' 

2 . Sleeping in Ordinances is diftaftful to the view o£ Angels } 

Thole holy fpirits fnquent 'ibt aflembties'of: the Saints, 

fl^L. i^r.^iiViot-i^dtheyarc»it^efe/of but carriage arid 

tS&in- deportrrjen* ? of 4ur obedience and difobedtCnce ,' as 

obediential Tbeopbylatt, Anfelm x Cbyfoftom,andvthc&zvtr '•> and how" 

/fc*. &c - i»i^^/gir^'muftitcafton; thofe holy and molt Ser*pfc*c^ 

TK ryf 'h h Anf b £il *g 9 > th °fe bbflkd Courtiers of heaven, wjiofc concern? 

TI1€0P ' zttjommbwr^p up in the "honour of God, t6Tte:a Jft>»i 

AngeU\em'~ ' ad for'malijb <%ith his £rr&fs chained up in uufeaforiable 

pirn percur. fl^p y . ^foea tiie Eye 9 Hearty Mind, and all IfiOul'd ' be at- 

hrumiii^' ^^'^'g^^^^^^^^^^cpublfck difpenfati- 

g e fa ^'^ ons efit*, 4 and when the inward and the omward man like 

isplormt, wittde and tide hotbjbtmldmm, to carry away and treafurc 

NU. up trie difeoVerics if &vds ^n/and counfcl to him ? The 


Tfbe PraStieal Sabbatarian. 283 

Angels fee o\& foolijb glances, wanton looks, \undecent pa* 
ftures, they have ajrVifi eye upon us in Ordinances j O 
then let us not damp theft glaricut faints by our' uncomely 
and unworthy drowfinefs. ' 

This finf till fleep inefr is difqttieting to the ajfembly of the %• 
Saims with whom we do aflbciate : Do we know what 
hearts are faddened 1 , what fpirits are grieved, what paflions 
arerafcfed h^i^utfletpy carriage, and o\xr'4 ro ^fie behaviour > 
Our Saviour- charges us not to offend one finale Saint, much * Cor. 10^2 , 
lefs an affemhly of Gods people when we are met toge- 
ther in divine- worship. When we fee one fleeping, and Mat « l8 «^ 
hear another talking, and obferve another rowling his eyes . 
from one bbjeft to another, is not this to turn the lemple chyiflimonitu, 
intozBaM, and the order of the Church into confufion, quantdmagit ' 
z&d to attempt to build Gods houfe a ww with axes and necejariatantt 
hammers ? A fleepy hearer is- a jpot in our Feafts, like a fear- ™ a 8» caven- 
ed bough in a green tree, a difturbance and grief to the %\^tno^'if 
aflembly, like a broken fttmg in a lute which jars the Mu- V elconcit*n 
fick. tur,veleapi. 

Thisftupiddrowfinefs is very prejudicial! to the worl^we ^tur. 
are about, when we- come to Ordinances we are employee! 4. 
in the work of heaven. 

This is opus del, Gads wor\, a holy and facred work. In j. 
Ordinances we deal with God, we pay our tributes God, lt i)tincare 
we have communion with CdcL, we drive a great trade n?i^ qmm ogimu* 
God, cmd fliallAve fleep in Gbds work > glffl obferves, jfc**w0ffimi - 
there are three things 'requiiite for the carrying On Gods i ^ fnth \ 2 -'P f 

Firjl, That the mind be wholly fet upon it, and taken up ^ operandi. 
in it. 3:^ drcflfor. 

^■Se&$4^ That there- be a reliefs ' defire of doing oMuit*,& 

Wq\L continuaiio. 

Thirty, That there be diligence - and uhiveawdneil in 
the work Now then $ facrtd work is, no fteepy work. Our 


^anc^he\;£lm ^-righteotffneB^uSlries in '%e 7 feW °S the 

O o 2 foal, 


The Fra&ical Sabbatarian. 


foul, it doth flied its warming and its winning beains upon 
us. The Gofpd is called bright, John 3. 19. whic|r%to 
i-oufe us, not to rock us afleep. It was once a (harp expo- 
rt. x&. 4c. ftulation of our.'Sjrviour. What could ye not watch with me 
one hour I The fame query may be put to every pepy hearer. 
2. In Ordinances, the work we are employed in, is, opus 
anim*, the fouls work^ Will the prifbner/rftf afleep when he 
isbeggiug his pardon? What are we doing in prayer, but 
(uingoutour pardons, and making up our peace with our 
Zxangeliumefl offended God? The Heir will not fall afleep, while hejs 
fublujire quid- hearing the Will read, in which he is highly concerned •, the 
<te, etprsgu- difcoveries of the Gofpel are the Fathers will concerning his 
flu* clar* lu- children, and when we meet in Ordinances, we are hear- 
muZ (i.O m & $$ Wv. anc * * s &fe a time of ileep and drowfinefs > In 
%hu* di- Ordinances, the cale of our Ibuls is. agitated, heaven and 
vin*- Quf eternity are prcpofed, life and death are fet before us, the ill- 
vsvelabiwin ver trumpet of the Gofpel founds, and is that a time of iloth 
e*/*. Chry. an ^ f c j tanc y > Ordinances are the way to life, the means 
of grace, not onely the radical! moifture to/re/erz/efpiritual 
life i but the very firft means to beget it, and thall we ileep 
in Ordinances ? When the wind blows right , mail the ma- 
riner betake himfelf to his bed, or to his tackle, to drown 
Tdemfermoali- himfelf in path, or. to hoife fail, and trace the floating 
#eJlpYcpiti2- waves } £very opportunity of grace is a good wind for hea- 
*au!itmdcmna- ven ', and (hall we ileep away that feafonable and precious 
Ho ad mortem, gale ? How then ihall vvc finifh our voyage to eternity ? We 
qaadivevjitas, h ear ^ Proclamations with great attention : Every Sermon is 
nonverbo+Jed Q\ nl fi s Proclamation, to proclaim pardon to all penitent fin- 
uLtfcUbew, ners, . who will come in* and lay down the weapons of fin 
ficadmonitio- ' and lull,' and fubmit themfelves to the Scepter and Ober 
res r exhona dience of Jefus Chriiti and IJiall we ileep. in hearing this 
tioMydotlrin* foygj Proclamation ? It is very obfervable, what awaken- 
€ ]ab 8 ufS- ^ anc * heart-penetrating expreftions the Prifoner ufes at 
Rentes ad red- the bar, and there is nothing unobferved by him, but with 
pifrentism vo~ much greedine(s and attention he hearkens to the Evidence 
ccn*ur,am1mr f tn€ WitnefTes,; to the Verdict of th^. Jury, to the Sen- 
Ki\ tenci of the Judge, and no wonder, it fe&r hfc We.. Now 
jjrantur in die the woid we hear, that which fhajl judge us at tb^ 
'itiiim* Mufe, ) q great 

The Y radical Sabbatarian. 285 

great day, John 12.48. By it, our eternal eftate mall be 
difpofed, dther to lite or death \ that bletfed word fhall 
caft or crovyn us 3 and mall we lleep away this word ? 
Shall it not then condemn us for mutes, and Co to bepreifed 
to eternal death > Our life, our peace, our fouls are all con- 
cerned in the entertainment of this word, and we lleep and 
dream it away j furely greater frenzy cannot befall the Chil- 
dren of men. 

Sleeping in Ordinances is a 'great affront to the richeft pri- 5. 
•viledge we enjoy on this fide heaven. The time of worjhip is 
the fouls Term time, a few choyce minutes to gain glory in 5 
and (hall we fleep away theCe golden filings of time,thefe/n?ettf Venieme Chri- 
dpportunities of the foul, when Chrift is wooing us, tdfl omors vi S e ~ 
court us to a Crown ? Did we ever underftand the true va- y*> V^Qi rim ' 
lue of Ordinances? ftwsjwngc- 

1. Ordinances, they are the purchales, and price of rem, et regm n 
Chrifts blood \ that we have a Gofpel to hear, divine truth M^} etde - 
to entertain, this is the Revenue of Chrifts death. The Apo-^ u3;ir Alap# 
(lie tells US, Chriji brought life and immortality to light 

through the Gofpel, 2 Tim. 1. 10. Chrift by dying brought 
this life, Chrift by defcending into the darl^ grave brought 
this immortality to light ; And the Gofpel is the full decla- 
ration of theie glorious achievements. And Chrift by his Hc ^- IQ * aa 
blood hath opened a new and living way for prayer, to the 
throne of grace, Heb. 1 0. 20. And fhall a priviledge^^rc/?^- 
fed with blood be ilept away ? We will not throw away Dia- 
monds fetcht from far with care and hazzard, nor caft a- 
niff Kings left us as tokens of love by endeared friends j 
why fhould wtfleep away opportunities, not purchafed with 
treafure, but tears, not with wealth but blood, nay, the 
befi blood which ever ran in the veins of humane nature * 

2. Ordinances are the Benjamins mefs which are given to 
few in the world j fbme corners onely of the earth art guild- 

ed, and guided by this light : Hath God indulged us with • 

thefe difiinguijhing opportunities, and muft.ihey pafs away 
from us in a dream ? This very ingratitude is not io much 
a-trefpaft, as a prodigy. Shall Chrift feleti us out to feaft with cant.o. 4, 
bim in his hanquetinghoutey as once the King feUZiedHa- EOn. 7, * 

2§6 The PraSlhal Sabbatarian. 

_ — — — ■ — ^ 

.. man to feaft with him with the Queen ^ and (hall we fleep at 
the table, when we fhould feait upon Gofpel dainties, (Kail 
we drowflly throw away thofe feafons of love, nay, the k?/£ 
love, which/e*v in the world are honoured with > 
§uia filiw &e\ 3* * n Ordinances we have the offers of the /»>ee/e(* grace, 
cflvivut turn Trayer hath the key of the treafury door, John 14. -14. 
PatYe y where our comforts are banked up. In bearing we have the 
80 devt,et quia g Tac i 0US offers of Chriit, and in him of life and happinefsj 
mnamZwam and fha * 1 a11 thefe offers, thek paramount tenders of love be 
adpotrcmabiiti flty* away \ ShaM we fhut our eyes, ihut our hands, (hut our 
etad dextram fouls againfi all thefe rich revenues freely proffered in Gof- 
pwis eft eve- p e j difpenfations > Beafb by natures inftinft will not ileep 
flu*, etomnem ^ the p rovcnc i er nor at their manger. 
tm&poteftatem 4* Ordinances they are precious , but transient pnvi- 
tfrr<eprt, f«^.«. ledges. As we fbmetimes pals upon the water, and view a 
-verusdeuf, <($ fkately ftruclure, but we quickly lofethe fight of it, durpre- 
+mw homo, jp e ft - 1S U p 0n thefteed ; fo yet a little while, and we trial! pray 
dentkmex- no mi)re -> near no more ' > enjoy communion with God no more, 
audit, acdAt. and mall wcjleep away thefe golden, yet gliding feafbns * 
i.i«7iyis7ar(i»'- Shall we droufilie pafs away thote ftreams of Gofpel love, 
onemcxfi&ein which are alrvayes running,zi\d being p.^^ return no more * 

^nm P extu- Sha11 We be as r0ckj beforC the m "^ ° f the WOrd ' when 
Uri. Ger. tne inftruments B?i# /00» be laid afide ? Shall we be as per- 

Tons z# afwoun, before the c/*f/x of the word, when thofe 

Lukejp. 41, invitations will not laft, but our refufall proves our mine ? 
A 2 - The fleepy hearer might have heard that Sermon, which hap- 
pily might have brought him borne to the armes of Chriit > 
but now happily the offers of peace and reconciliation may 
be bid from his eyes. Before his eyes werejhuv, he was aileep, 
But now the day is Jhut in, and he may, as our Saviour 

lWat.a2.13. fpcaks, : ZV/^i4. 4.1. ''fleep en now, the day will 'thine no 
mere, but he (hall be involved in utter darlqiefs. There are 
thru things very much provoke the Lor; : 

Gen. 43. 5. 1 • "When we do not bimgf a it h to an Ordinance, faith is 
the Benjamin, which we mull bring with us, or never expect 

ifa. 2p. 13, \to fee the face of God in Ordinances. 

3. When we bring not the heart to an Ordinance, but 
our thoughts^ wandering, and eccentrical. 

3. When 

The Fra&ical Sabbatarian. 287 

3- When we bring not onrfenfes to an Ordinance, but 
Jleep hath chained them up, and retrained them from their 
ufe and exercife •■> Surely God will be much inflamed , 
he cannot have the outward man at an Ordinance, a 
fupple J#ee, a weeping eyt , an attentive ear •, now as unbelief 
(eizeth upon 'the faculties of the foul, and pinnlons them up, 
that they will not embrace the wordjofleep furpri/es the/e«- 
/e/, and fetters them, that they have no liberty to entertain 
the offers of the word > And it is unequal provocation, to 
put the eye at, or turntbe back^upon the bleiTed Gofpel. 6, 

Sleeping in Ordinances is not onely the imprifoning of the 
fenfes, but the prefent fufienfion of our grace s. Sleep (hackles 
body and foul too. The drowfie hearer doth not onely Hop 
his ear, but itifle his grace too. We are to bring divers 
graces ro the Ordinances with us, siaa oUj 

1 . Faith, The word is to be mixed with faith, Heb. 4. 2 . firvet^wn qui- 
Prayer mult be the prayer of faith, Jam. 5.15. The Sacra- e f c '«ft*firnper 
mentis only the pageant of an Ordinance, {(faith be abfent. T" Y \™ t a ^ 

2. Wemuft come with knowledge.. Thefe bleiTed infti- ignitas buil[et 
tutions, they are the way to falvation, but we muft have an vjpsres furfum 
tye to fee the way. emulator vUa 

3. We muft come with felf deny al, we muft -dtny finfntt „J^ m c a mi ' t 
felf, and moral felf, to hear what G^fpeaks in an Ordinance', femperpfdZV 
we mult take down felf to entertain Jefus Chrift. et mlii, atq% ' 

4. Wemuft come with zeal. Every facritice in the Law^ perjwceramin--- 
was offered up with fire > The Sim hath its htat, as we'll { v^SSS^ °' 
its light. We muft be fervent in ftirit fervhtg fbe Lord, S'*' d /* _ 
Rom: 12. n. As the boyling pot is 1 a*wayes fending up its l tM qudfi%T 
bulks ; and its fumes, as the learned man molt elegantly-, pores ai deum 
There mull bean activity and livelihefs-in all holy worfhipy a f<**to* 
Wemuft be fpiritual, and fpirited, when we lerve that God j h n 4 2 , '*■ 
who is a (pirit . Kfow' fleep and drowfinefs puts' out the lire * ' 
of our graces,andfufrieftds their adings, fo that there is nei- g^^ff 
ther fmdak> heat or glowing, Sleeping in Ordinances it is snxfidei, &' 
a multiplyed fin, it robs God of his time, it keeps grace grjtianm. 
from the bxeanV it is the Pent-houfe that keeps the fhowre 

from the heart, that t>otlrine cannot dijiill as the dew, nor'M° Yi hevkefi t 
tfeecbdrop as the tain, J)eut.%i,2+ UJhntr the eye of the i omm \ 

288 The Pra&ical Sabbatarian. 

underllanding, that for ibeprefent it cannot difcern the glo- 
rious things of God. 
j. Sleeping in Ordinances , it pours contempt on the holy name 

of God. We do not ufe to Jleep, if we are upon our own 
work , if it be but the hearing of a tale, or the giving of a 
viiit, or the getting of a penny. In our fales, bargains, 
merchandizings we are wakgfull and vigilant enough •, then 
the eye is open, the mind is intent, and the tongue talka- 
tive , all the faculties of the foul are fummoned to atten- 
dance > we will not fleep m the Change, if it be onely to 
hear a piece of news s in our fruitlefs dilcourfing, worldly 
bargaining, courtly vifiting,. luxurious banqueting., though 
we lit on the foftelt Couch, and talk of nothing but novel- 
bliesdivftu tlts anc * van ^^ es 5 pride and fafhions, and our language is no- 
tbrifti,funt thing but a vainparenthefis^ yet all this while no fleep fei- 
topugmimm 2£th upon ; our employed ienfes > but when we come to 
e 'i OI !? rm W* tranfadt our foul affairs, when the unfearcbable riches of 
B*I]fe Ah A irift > E^.3;8.are telling out,thofe Summs which will en- 
ap ' rich the foul to eternity, when we have opportunities for 
Incomprehenfi. fpi r jtual gain, to advantage our inward man, to grow 
jLmchrijiui- ricfl in tne jewels of grace and holinefs i then Nature lets 
•vitice. Ambr. down her Port-cullis, as if it was a midnight vacation, and 
VivitidChrifii wc f a ^ a fl*ty-> as if we were wholly unconcerned in th'ofe fpiri- 
Jfccides funt' tua ^ tranfa&ions. What a dunghill of vanity is the corrupt 
remijjio pecca. nature of man ? The Husbandman will not .fleep with the 
Mm, ]uftifi. plow in his hand, nor the Pilot in the fteerage of his lfiip ; 
tam y regcnera- the Shop-keeper falls not afleep in the vending of his wares, 
TvTsuZ* *%? the Guelt will-not fleep in the eating of his Viands,, but 
Zanch. ' the carelefs CbriftianytiW lleep when Cfirift comes to give 
him, a holy Ordinances, and he is in the divine pre- 
fence, hearing fome thing which concerns his eternity. But 
as the Apoitle angrily . cxpoftulates with the Corinthian^ 
x v €or. ii, 22, Have ye not houfes to drink^in ? i Cor. 1 1. 22. .So m^y I fay, 
have ye not houfes to fleep in , and beds to reft on? Mull 
Gods Ordinances be undervalued and difefteemed by your 
jbamefullflotb and drowfinefs ? And when the Minifler is 
-, opening the tranfcripts of Gods heart in Gofpel diipcnla- 
tions, mull all be buried in filen.ce,and rejected by: a dronifli 


The Practical Sabbatarian. 2 8 £ 

and floathfull contempt ? Ah ! how prodigal is ftupifttdman 
of his foul, which lhall live as long as God himfelf > 

Sleeping in Ordinances is a moft dangerous anddejperate ad- 8, 
venture: Whilft thou fleepeft away a Sermon , happily that 
very truth was delivered which might have converted thy 
(bulrtfrou knoweft not when that plaiiter will be-fpread 
which fhall cure the wound of iin. The means of Grace 
are called a day of Salvation '•> and there is a particular hour L^m 42, 
in that day for thy Converfion, it may be thou fleepeft away 
that very hour. Amber-greece is not caft on the more every 
day , though/owe ti mes that precious thing is caft on the 
land. Mariners have a wind, which if they neglect, they 
may hazard, if not lofe their Voyage. Indeed conversion is 
a kind of wonder, as blazing ftars, which are feen once in 
an age-, and wilt thou ileep in Ordinances, when happily 
this wonder is to be wrought ? Wilt thou for the lloth of an 
hour venture the pains of eternity > If Zachem had not Luke ip.?. 
climbed up into the Sicamore-tree, in that very feaf on, to fee R?>$miva,U- 
Chrift, poflibly falvation had never come to his houfe *, Jfgimusfani in 
thou belonged to the election of Grace, thou haft thy hour, E ™ngelio da- 
thy Sermon, this opportunity for thy. turning to God. The ™totw^& 
Man-child lies long in the womb, but it is brought forth in a d eos acaaf. 
a moment : Haw Ihould we take heed that we .do not fleep Jifie, fed quod 
away that moment , when our falvation ihould be brought utodad convu 
to the birth ! Happily there is fome way of wickednefs thou VIU ™ f e m ' 
walkeft fecurely in , fome neceiTary duty thou liveft in the fwmlegims 
neglect of, fome lore temptation thou groaneft under and filummodd &d 
grappleft with \ Now if thou art alleep, when thefe things hum principeti 
are pathetically and powerfully fpoken to , thou maift live P^canorum. 
and dye in the pra&ife of that iin, thou maift fall and link ct * 
under the power of that temptation , and fo eternity may 
be fpent in bewailing one hours folly. 

Now for the avoidance of this God-provoking fin. 

1. The moft plauiible excuje, which gives the faireft co- 
lour to it, to vamiih it over, fhall be examined. 

2. Some ponderous considerations fhall be laid down to 
be weighed in the ballance. 

3. Some feafonable Diretfiw/ fhall be fuggefted to be 
followed and purfued. P p The 

2po The Pra&ical Sabbatarian* 

The great excuie which feems to cloak and dijgmfe this 
fin, is this* fome guilty of this im ufually plead , It is true, 
we foinetimes forget our felves dr an Ordinance , and fall 
allcep, but this is our natural iveajqiefs^ not our moral rvickj 
ed,ujs j Our grief it is, but not our guilt j we combat with 
it, but we cannot conquer it > it is our infelicity , and our 
bemodntd iftiftijj > our piece of clay is heavy and will be 
feeking reft, and fometimes in Ordinances, and we rauii 
our felves upon our Saviours- indulgent Interpretation, The 
Watth.2(5.4i. fpirit indeed is lrUUng^hut the flefl) is rveak^ 

To this fpecioto pretence and ufual plea, it is anfwered > 
fteeinfirmitM Poffibly natural txeatyefs may be the true caufe of Hot!. 
nmAaSmc' fi**$tyef* ni Ordinances, notfomuch the rem iflnejfe of our 
rslisiuypsrpe- minds, as the indijpofuion of our bodies : the pile of duit 
n/tiwu/w our fibul s are cUyflred'm^ drops into our r 
™b* vSTatwr, rocktaileep. And it'itay likewife be remembred, tnat the 
7ywumJ$ 1Uiics arc ^ ttenc J3nt^on the body, aad Lacquies to the com- 
urn itifljttaaii man ds of itvaud no wonder if the eyes- be locked up when the 
xnofffcfatmtr. body will be indulged, or the indilpoiition of it< demands a 
Corpwejler. truce or ceflation. •' 

gaftulim ani- But yet there are many : things which conscience can only 
m*. Plato, anfwer in this Cafe. 

j, Is our drowiiuefs in Ordinances cufiomary^ mcafual, ac- 

cidental^ or habitual } It is very true,the Saints themfelves 
are obnoxious to accidental falls and follies : the Snn is fub- 
}i€i to ecclipfes, but very rarely i the belt and moir iiately 
Ship may run a ground; and in this particular a Beli. 
may fad •, he may Jhut his eyes when he fhouy ad hid g 
Luke 22.46. at an Ordinance. The Difcifhs Ilept when Chrilt 

praying at a. little ditunce. The mfi Virgins ilept as well 
Match. 25. 5. zsthzfooUfk, Math. 25.5. A *eal Stint may drop allcep 
John u 5. [ n a p ew ^ or i n a $ eat ^ a5 W€ \\ as Jonah in the Ship,or C 
*attk8 24. Jn a g ar k. A believers eyes may- be arretted with ilorh, 
when his ear ftiould be attending its oifice i But this is 
& Is this nnfeafonablc dro&Jinefs^ an inevitable preiTure, or 

is it cauied by our own mifcarriage, by indulging our fen 
appetite-, by overmuch vigilancy in worldly affairs , or by 


The Pta'Siical Sabbatarian. 291 

the in temperate ufe of Creature-eomforts ? If fo, never 
impute it to natural weakjtefs. This is all one, as if by in- f&fi'-ritu* 
temperance one mould contract .the Palfie v and fay, the KSfc tamcarnm' 
eafe is the confluence of his Constitution; As Grace, is the mortifieat, qui 
MAther, fo abftinence is theNurfe of -wa&chfuliieffe > but i£fcin» eft ean- 
we drown our fenfe in an undue over-plus 4 it is no wonder d * m f a 8 inat ' 
if we be in a dead fleep at Ordinances. Let us impartially L Jjf e e "j $ 
examine the caufe of our 4row.fin&fs. 

; Have we ufed. all proper remedies agaitift this finful and . ' 
unfeafonable drowiinefs ? Have we' prayed, wept, mourned u 
and itruggled againft it ;? Have we kneeled in the Clofet, Jj^^j, fd 
cryed in the Chamber beforehand, that this deftru&ive iloth c ™ J™^ 
might not feize upon us ? No wonder if Sampjbn fleep if he $ftftui%infir- 
lie-in zPalilabs lap. It is a good faying of lertullian, Let mm fortiori, 
us not flatter our felves, faith he , but let the flejh ferve the ^^^stiam 
fpirit, the weaker fevve the ftronger, the more contemptible /Ir^a/rlmt 
obey the more honourable, that the weaker may receive Jirength Xcrtul 
from the jironger. The wound is not cured without a Plai- 
ner : Have we ufed methods of Grace for the cure of this 
fieepy Lethargy ? If not, our fleep in Ordinances is our 
fin, our provocation, and noway our infirmity, and let us not 
charge conftitution, but conscience. No wonder if the Dif- 
eafe grow upon us, if we neither ufe Phyfick , nor Phyfi- 

Do they iuppofe, who pra&ice this , they call theinflr- / i . 
rriity of the rlclh, that they could fleep in the mkjft of their 
fecular affairs ? and lhall we be more vigilant for earth than 
Heaven} for a poor piece of clay, than for a piece of eterni- 
ty } our immortal, our never dying fouls ? Shall the mean- 
eft par enthefis of our lives keep us waking, and not the great H . 
importances of our better part? This in the clofe will be 
found to be our folly, and no way our excufe. 

Did we ever weigh the value and worth of an Ordinance? 5 . 
Is it not a golden opportunity,a/re/fc tide of mercy > and (hall 
welofeour tide for a little unfeafonable floth? In Ordi- 
nances Chrift treats with us about our everlafting concern- 
ments, and is that a time for the folding of our hands to ^ t0Vt2 4 2V 
ileep ? Muft we be confulting our eafe when we fhould be 

P p 2 profe- 


The Pra&ical Sabbatarian. 

Blrtsai funt 
homines ektti, 
fttidio fa \e\o 
divine gloria 
fervidi, ardore 
Jalutif eorum 
taphora efth<ce 

Matth. 1 1. 12. 
Matth. 13 24. 
* Tim! 2.12. 

P&bum Dei 
fauat, notfa- 
turat, treat 
aaanteS) non 

Stuhe, quid eft 
fomnus, gelid* 
nift Gioritf ima- 

Somnut ali- 
quando vaca- 
tur confangui- 
new hti. 

profecuting our falvation > It was Davids refolutiori, Hz 
would follow bard after God^ Pfalm 63. 8. What a contra- 
diction to this holy man is a fleepy Hearer, one who buries 
bimfelf alive at an Ordinance. The Scriptures aflure us y 
we mujl jiorm heaven and takg it by force , Math. n. 12. 
And we mult enter in at the firaigbt gate by flriving, Matth* 
13. 24. Nay, we mult make our way to Heaven by righting 
the good fight of Faitb^ 1 Tim. 6.12. And all thefe are 
actions moji inconfiftent with ileep and llothfulnefs. 

It is too probable a fign we talte lit tie jweetnefs in ho- 
ly Ordinances , and. that Gofpel-difpeniations never fhed 
their perfumes upon our foules, when we can with them .a - 
way. with a nod or a dream. i>3Licb Banquets will fcarce 
meet with -fleepy guefts. Sweet Mufique swill court and cap- 
tivate our attention : And had we the tafte, either of a Job, 
Job 23. 12. QtoizVavid, Pfalm 19. 10. we mould keep 
both eye and bear t open in divine Ordinances. Were Or- 
dinances ibplsafant or parturient to us, as either to delight 
our fouls, or awakgn our confciences , we mould not throw 
them away at io cheap a rate, as the gratifying of the flefh 
with a little ltupifying ileep. Surely the defign of ileep was 
to be the Nurfe of Nature, and not the enemy of Grace, to 
Jkpport the body, and not to hazard the foul. Some learn- 
ed men have called ileep the kjnfmanot Death - , O let it 
not be the Parent of our eternal Death > It is a fatal change, 
when fletp is metamorphofed into fin. 

And tints much for the warning away of the paint of that 
cxcufe which pretends weaknefs and indifpofition of body ', 
It is much to he feared the hand of Joab is in all this, that 
negledt and carelefnefs clofe our eyes , when we ileep away 
the precious Ordinances and opportunities of Grace. 

But now fuccced forne. ponderous confederations to be 
weighed in the ballance, and leriouily to be digefted, before 
we give ourielves thefinful latitude to ileep in. Ordinances, 
Indeed many there are who. fin away t^eir ibuls, and how 
many arc there who fleep away their fouls ? Before they 
come to Ordinances they fleep in fin, and when they come to 
Ordinances they fnt in fliep, Sleep truly in the bed is the 


The Pra&ical Sabbatarian. 293 

nurfe ofNaturey.but Ileep in theSanduary is the nurfe of 
vanity > and breeds the (oul up in Ignorance and Atheifme. 
It is very ft range , that when our grace, (hould be full of 
z&ivity jur fences (hould be chained with If upidity. When 
Jonah ilept, the jierm came. Thou ileepeitat a bleifed foul- 1 John*. 
awakening Ordinance, a iiorm of wrath may fpeedily fall up- Pfalm u,6. 
on thee, as the Leprotic on a fudden rofe in Vz>ziabs fore- x G hr.2C*.2o;- 
head. But let us deliberatively weigh in our thoughts, 

Wicken men do not ileep when they are about Satans l ° 

rro/\ and while they are- undoing their own fouls. If Ju- 
das have a plot in hand, out of doors he will, though in the 
night to bring his curfed delign to pafs, John 13. 30. Na^r, 
the proud, wanton, envious eye in the Congregation , will 
not fall afleep, but will pry into every corner^ obferve every 
fajhion , take notice of every beauty , Satans work (hall 
not be done fleepily •, - and (hall the work of God, of 
Chrilt, of Heaven, of the Soul,be done with drowfineffe and 
frupidity > Here Miniitcrs may make their appeal , Hear 
Heavens r . and give ear Earthy Ifa.i.. z. It is itrange the 
work of a Tormentor (hould be more faithfully done , than . 
the work of a Pay-majler •, that the fervice of Afollyon vhtu^lfjiat k 
(hould be done with I ive I inefs and adrivity , and the wo-rk profyopeii? ut> 
of a Saviour (hould be done with droffe and drowfinefs. It Oratiofit gra- 
is much Ahab (hould be Co refilefs for a Vineyard, i Kings vi f^ et P l ^ior 
21 . 4 > and we fo drowfie for a Kingdome, nay- , the King- tyf&^f^ 
dome of Heaven, Luke 12. 32. How will RurBns, Roy- 
flers,and roaring Companions fpend whole dayes & nights jx* 
quaffing, carowiing, and gaming ? and we cannot (pend 
one hour watchfully and actively, for the pleafures of 

There are fome Ordinances we will 'not deep at, when 2 ' 

we come to the Lords Table > it is no lelTe then prodigious Kemo po'ejlfi* 
to fall into a ileep :. why then in Prayer or hearing of the de credere, nlfi: 
Word ? It is the J> reaching of the Word is the converting Or- P rim id 9 uod 
, dinance : Faith comes by hearing, Rom. 10. 17. which c j^ endum e J?+> 
faith efpoufeth us to Chrift, juftihes our perfons, Rom. 5. l / tbt P ro P onf y a r 
Seafons our Duties, He*. 11. 6. Puriri^our hearts, Heb. 15. p ^ cm fl "" J 
9 . Unlades our guilt, and laycs it upon him who is nighty % Qot. $ zu 


294 The Pra&ical Sabbatarian. 

to bear. It is faith by which we put on.Chriit, Rom. 13. 

14. and fo being cloathed with the fpotlefs robes of his 

righteoufnefs we mzyjtand with confidence before Gods trir- 

bunal. Preaching is the Mother^ the Sacrament only is the 

Nurfe of Grace j preaching the Wordoi Chrift fits us for 

feeding upon the hod) of Chrift. Paul gives preaching the 

preheminence, 1 Cor. 1. 17. And Co prayer it carries the 

IT^I' conqueft of omnipotency it ielf, If a. 45 . 1 1. Yet we are of- 

nl* eft Evan- ten guilty 01 rfwnyre prayers, and //ee£y hearing, when we 

#?/*ur7i prjedi- tremble to think of lleeping with a Sacramental Cup in our 

care. ^ lap. hand. A lapide obCervcth^ The predominant duty of Bijhops ti 

topreach the word. And yet f/?# Ordinance principally muft 

be a witnefs of our frume. 

3. This lleeping in Ordinances is a fin , which Satan migh-* 

tily promotes •, he knows of what fatal confequence it is for 

1 Pet. 5.^8. ^ t k e £ m i t0 | iear attentively, to heed diligently the word of 

female/ volu- &fe an ^ reconciliation i this will batter his Kingdome, and 

eres (quxfiwt pluck Profelytes out of the paw of this roaring Lion : And 

maUfegefti- therefore when we come to a Sermon, he either attempts to 

orm , hofiiutn difturb and diitradr us, and to throw in his curfed injections 

bfofaata tra- to P roc U re a hurry in the foul? he will then either fuggeft 

vt heninum unto us vain impertinencies, which may be as- Sodoms plea- 

pYophanoyum fures to Lots wife, to caufe us to lookjiac^, or Co many gol- 

colloquia, illu- fan halls to flop us in our journey towards the Heavenly Ca- 

mTuidomia maH > 0r eI ^ c > this tvil one Wl11 alFail t0 r0cJ ^ m *fl ee h md fo 
quJdicumur ' &t heavy upon our eye lids i he will bring doune and pillow 

credit. quid %uh for us to lean upon. This is the ftratagem of Satan, if he 

tibi ijlefermo cannot Jieal us from the Word, to keep us back from Ordi- 

t°f *a^fcrrao" nances > he w '^fi eal tbe ^ ord fr0m us > t0 make Ordinances 
nemtuditum nfehfi and unprofitable, Mat. 13. 19. The fouls term time, 
sxcordibui ho- is Satans tempting time : When we are moft bufie ai>0»f 9ur 
minum its cxi- fouls, he is moft active again)} them => he will make any mu- 
mm,uinsme- r lc h^ Q roc k us aileep, when we are difcourfing with Tefus 
- OT * nffJ , ne Chrilr. Tne Syren fings jweetelt^ when we are upon the wa- 
<km ut per)l- ters failing to our Port > and Satan never fweetens his tem- 
ijmadfidem>(t "ptations /wore, then when we are jailing heaven-wards i and 
pieutemetilli- t h er£ fore when we Jjeep in Ordinances, let Us remember, 
tofr&rte th e Charmer hath fwayed with us mere then the Preacher. 

The Practical Sabbatarian. 29$ 

Afleepy eye in holy Ordinances is a lad fignof a fleepy con- s ' 4. 
fcience j if die eye be drowfie without , it is much to be 
feared the heart is «&*# within. It is very obfervable, -4/** Eph. 5. 14* 
hearty a deaf [ear , and a clofed eye, are all coupled together, 
Ifa. 6. 10. Grace is an axval^ning principle ■>' the power of 
grace will fix the eye in heavenly contemplation, will bend 
the knee in humble {application, will lift up the hand in 
holy devotion, will Wind up the tongue in favoury commit- C °L 4- 6. 
nication, and will bow the ear in holy and careful 1 atten- 
tion. A gracious heart will even Gjuick^filver the body m J°^9 2I - 
holy- duties, and make the flejh ferve the ftirit, and the ^f'/ff 
fenles be as Gibeonites to the foul. As the Arts foften us mo iti t mores' , 
to ingenuity, and will not futfer us to be brutiili, fo a con- nscjtnit 
fcience awakened by a work of grace, will keep the ejfe ejpferos. 
awalje in Ordinances, 1 teriouily conlidering , 

i. That every Ordinance concerns the foul. 

2. That every Ordinance may he the loft. 

3. That every Ordinance ft the pur chafe ofChrijl. 

4. That every Ordinance is a good ivindfor Heaven. 

In a word, The rtp^df g*ace may very well be fufpe&ed, 
where the means- of grace are fo much flighted, as to be 
palfed away in a fleep, and a dream. 

Let us coniider there will be no fleeping in hell. Here we 5. 
Jleep when we might awake ■■> there we lhall awake, when Si magnificum 
we cannot ileep =, we mail take no naps upon our bed of 9 uid ^i^s 9 ca.. 
flames :• Scorching, wrath, fcreetching cries, snawihg con- K"! 1 r gm !?., 
fcience will keep the reprobate waking \ Here we lleep tin- cogitagehen- 
feafonably, and let us take heed leait we awake eternally, and nam. Chryf,. 
carefully beware leait for want of watching one hour, we 
lofe our reft for ever. 

There is no fleeping in heaven. Rev. 4. 8. Now Ordi- 6< 
nances they are the glimpfes of heaven '■> And it (houfd be 
our endeavour to ferve God here, as the Saints and Angels 
do in glory •, there is no wcarinefs, no drowfinefi, no dead- 
nefs, there hallelujahs are pleaiant and perpetual. When 
we come to the San&uary, we are about heavenly employ- 
ment, and let us ftudy a heavenly deportment ? and let us . 
ask ouriouls the queftton, Would an Angel (was he capable 


2 9 6 lh* traSiical Sabbatarian 

of it) fall aileep when he converfes with God ? 

And further to dif courage us from the pra&ice of this cu- 
jlomary and crimfon abomination, let us obfervc a few quick- 
ning and awake ningyxzCcx'iytions. 
!, Let us be inftant with God beforehand for a fuitahh 

FrseitrepaYa-f rame of fpirit. Was the heart tuned by preparatory prayer, 
tori<e,funt ad- the firings would not Co Coon crack in ileep and drowiinefs •> 
miviftratori*. a warm heart would caufe a wakefnll eye. Neglecl of pre- 
paration expofesus to wanton glances, wandring thoughts, 
and difleepy eye in holy adrninifhations. Gardens if not dig- 
ged and drejjed, bring forth weeds, not flowers. 
z. Let us converfe with God in Ordinances, as either em- 

ployed in our Bibles, or our Note Books-* we (hall hardly ileep 
with a Book or a Pen in our hands. If our eye was employed 
in Scripture fearch, it would not luffer the eye lids, thofe 
curtains to be drawn for ileep and iluggifhnefs. Eut often- 
times the (hutting of the B^^brings the (hutting of the eye > 
"Matio.3.6. and lfwejr^id/e in the market of Ordinances, who will 
hire us but -Satan? 
m 3. Let us fix afteady eye offaithuponGod and the gloridusAn- 
-5 jg«M7A«uV w9 gels,when we come to Ordinances. We will not Ileep in the 
ay'w, fie ex- preJence-chamber,cCpcch\\y if thePrince andNobles be there. 
• empljriagr*ca The blefled Ordinances are Chrifts Pre/e«ce-Charriber, his 
^T^PrZi Court, his Garden, his Banqueting-Houfe, and fliall we 
at Mont.Txtm- fkep in the pretence or the King of Saints, Nay, the King 
tevi <jZv Ata>. of Nations ( as the Prophet calls him, Jer. 10.7. Nay, the 
J9m Sir. Vet. King of Ages, as the vulgar Latine terms him j this is not 
Latin, onely incivility, but impiety. 

4. Let us take heed of pampering Nature. An over-free ule 

of the Creatures on Gods holy day will lay us open to finful 
drowiinefs ^ when we make Kitchins of our bellies, 
the*fmoak will loon fly in our eyes, and encline us to 
wretched and carclcfs llcepincfs. When Lot was over- 

n , charged with Wine, he (bon fleeps himfelf into inceft and 
Gen. ip» 34* ° r l 


- Let us come to Ordinances expecting great things from 

vn God. They arc vigilant who are in a waiting pofture. Beg- 

p^'* 2 * 7 ' gars are not dormant =, if they are Coin the Barn, they are 

7 * not 

The Practical Sabbatarian . 297 

not fo at the doar. Let us come to Ordinances, as to a GoU 
den Mine \ the Miners do not fleep with the iron inftru- 
ments in their hands. Let us approach to the San&uary 
looking for grace, loves, fmiles, the kifTes of Chrifts lips, 
the light of Gods countenance, and this will keep us wake- 
full. Cold defires, and mean expectations make us carelefl 
andojcitant in Ordinances. We fleep not telling Pearls, or p^ . 
picking Diamonds : there are better riches to be found in 
Communion with God. 


Other Evils to be avoided in our outward behaviour, 
when, we come to the Publick Affembly. 

WE mull not rove in Ordinances. As the eye muft fe 
not fleep, fo it muft not wander, when the eternal 
Gofpel is preaching, or we are pouring out our fouls in ho- 
ly prayer, to an infinite God. It is recorded of Chrifts Au- 
ditors, that they didfajien their eyes upon him, Lukg 4. 20. Luke 4. 20. 
We muft bring a double eye to every Sermon : Triplet efl af> 

1. The eye of our body, and this muft befaftenedon the petiu* chrifti. 
peffon of the Minifter. I- Vnm -f Y ^ 

2. Theeyeofourunderftanding, and this muft befaften- ^J^TlTc 
edon the Voftrine of the Minifter. And as Solomon faith, p er f eW nbeat. 
Ecclef. 2. 14. The wife mans eyes are in his head, efpecially 2. Spiritualty 
when he approacheth to holy Ordinances > then as he is to quifit oeutiji- 
look to his feet, Ecclef 5. 1. fo likcwifc to bit eye. Our Sa- f^fa™ 
-viour tells his hearers, Lu\t 10. 23. Bleffed are the eyes, a<o\perd*,et 
which fee tht things which ye fee •<> as if properly the Qdiptel fpiritiufc , gur 
did belong to the eye, rather then to the ear ■-, and the wan- teatitudintm 
dring eye in Gofpel Ordinances, was the greater crime. In- in £™™ a "f t . 
deed when the eye is rixt, the heart will be compofed > and f*^^; 
the more we view the Preacher, the more we fhall mind the chemnit. 
preaching. We muft take heed to the eye in Ordinances > a 
captivated eye will eafily affect, and feduce_lhe heart *, and 

when all iswithdrawn, what ihall the Word work upon ? 


7he FraUical Sabbatarian. 

The eye is the window of the foul •, Li us fee that this w 
Dan. 6 io. dow open towards Jerufilem , that it fparkle in leal, be 
fixt in love to Chri(t, that it be compofed to 
when we come to fpiritual opportunities. It is the 
proach of the P.apilts, that they bring wanton and 
Gen. 34. 2. eyes to their Oriibns and devotions, and more look after a 
Luke 1 • 34 CMr:lz ' in t ^ ien J Cbrift- But when we meet in th. a|em* 
Pfal. 123. 1. Dnes of the Saints, let our eye be lift up to God to ft< >iy ad- 
lia. 51. & miration, let it be fixed on his AmbalTadoui to behold his 
zeal and devotion, let it be viewing and turning over the 
Scriptures in a Bertan noble examination , Acts 17. 11.. 
fearching what is quoted and delivered r and letaar eye melt 
in tears, and tendemefs in humble and broken cofnpun&i- 
on, zCbroM. 34. 27. The eye hath- ks work and office- 
Gofpel opportunities. In which wtvmufi fee 

3:b. 11. 6. i ir Jl-> That our e )' e be nxecl - 

Secondly , That our ear be attentive. 

Afts 16, 14. Ibirdly^ That our grace be a&ive. 

Fourthly , That our 6* jr* be receptive , to entertain 
word of life and ialvatioii. 
-. We mult not talk or difcourlc in the time of Ordinal 

The wile man faith, Ecclef.^. 2. In praying our words mu I 
ft fa but in our hearing all words nvjft be.forborn,*>>> w f* r # 
7v? <1»#WT* 3 a little to invert the Philofopher. The Ap 
faith, 1 Or. 14. 33. Gtf^i* the Author , not of Corfufc-i. but 
of Peace. Now private whifperings and vain chain holy 
Ordmanccs, they are the confufwnaud diforder of holy ai~ 
femblies j have we not tables to talk at., or houfes to dip- 
courie in ? Muft the Sandtuary of God be our Chang. 

11 of news, our Shop. to talk of Commodities, our Par- 
loi r to prate of family affairs, or whatever our* flight hearts 
lh.6u h £ w/jl froth, put \ When Proclamations are made, all keep 
Stent > and furely filence doth not lets become us- when the 
,. AmbalTadour of Chrift proclaims liberty to the Cap- 
^4Te> ^ .eptablc year of the Lord. We read 

trjnqitiht: l i Pfl3« ?• I • ■ Whenibinething import an: • 

rwttr.Kiber. pr i t tfe world* and much more mulr * 

' ., r >e kept iii the affemblies of Gods people, when 

in - 

The Practical Sabbatarian, 2 pp 

importances of oar fouls arein their difcovery > iir this cafe, 
men as well as women muftbeiilent in the Church, that 
God may come in thcftill voice to fpeak/?we unto us •, and pf a 1. 85 8, 
that we may return no more unto folly, PJaL 85. 8. Paul 
would not preach his Sermon before filence was made, 
Acts 2 1 .40. Confuted noite becomes Babell better then the 
Temple, the workmen of that prodigious ftru&ure, rather 
then Gods people when orderly congregated together, and 
yet how many are guilty of this offence, they will be full 
of their falutes and complements, telling their tales, pro- 
ducing their intelligence, venting their vanities, even when 
the heart of God 1$ opening in fweet and facred difpenfati- E2c ^ ! 9» *4« 
ons '•> this is a Lamentation, and Jh all be for a lamentation. 
When we come to holy Ordinances, we fhould take up Da- 
vids refolution to keep our tonguejthat we offend not with 
our lips, Ffal. 39. 1. And follow the injunction of the 
Apoitle James, James 1. 18. to bridle our tongues: £ r* m '^ 6 ' 
furely if ever an unbridled tongue was the character and 
^lgnofirreligion, it is then when it breaks out in the time of 
holy Ordinances. 

Our outward behaviour muff* not be vain and Iooie, but 4" 
grave and ferious in the public)^ affemblies. The Turl^flj Heyl Geo- 
Bajhaws lit filent, and are very compofed in the pretence of 8 ra ph. 
•their Sultan, and ihall a pedantique worm more over-awe 
thofe pieces of gravity, then the prefence of an. infinite God 
Jiake us down to a reverential behaviour ? :Gods prefence 
makes every places Santluary, as the prefence of the King T>omu/ dei H- 
•makes the Courts and therefore where ever we come to give ' ,rwr > u ^ 8m 
him a meeting, let his eye reine us in, and draw us to a be- p^efaci! * uhil 
coming veneration : When we read of a Jacob full of awe locuseflop- 
and dread in the apprehenfions of the prefence of God, and poitunus pre- 
hear of a Solomon lifting up his trembling hands to feek '*!>Ȥ,& dew 
the face of God, and obferve holy Jofiah weeping and. )^'W^t 
ingat the hearing of the Law of God, 2 Chron. 34. 27. we et invoc/nies 
muff conclude thefe things were written for our initru&i- exaudit. Par. 
ons, to ihew us how we mult behave our Gent i8l , * 
felves in Gofpel folemnities. The Bride dreffeth her felf 
in her choiceji attire tu meet with her Bridegroom. In eve- 1 Kings 8, 22. 

Qji 2 *¥ 

goo The Practical Sabbatarian. 

ry ordinance the believing foul meets with her beloved i 
(hall there be no drefs, no compo ft ng the behaviour to love 
34 27# and reverence, that Chriftmay not fufpend his falvirical 
embraces ? As God fhewed. infinite rvijdom in forming a 
beautiful body out of a little fcattered dufti Co man (hews 
great rvifdom in compofing this heavyjpiece of clay to reve- 
rence, when he comes to God in Ordinances. 


How to compofe our inward man in our approaches 
to God in Ordinances. 

Car cum mom- 

bwlevjt,qui TTAving thus copioufly (hewn how we muft order our 
oratiommfu- X- jL^tward behaviour in publick Ordinances : In the next 
am cum operi- pl ace W e mud glance at our inward deportment , viz. That 
hvrohraty f t h C mind. The Prophet Jeremy advifeth us, Lam. 2. 

oratjed opera- 4 1 - Le * m "J* U P our " eart wlt " our han ™ ***<> God m the 
ridtfmulat, heavens .The foul is principally intereited in all holy duties. 
e or leva t fed Firfi) Not only becaufe in all holy fervices God princi- 
manmnvtk- p a )ly eyes the heart, Prov. 23. 26. 

J2f £j£ Or Secondly , Btcaufe Gofpel Ordinances chiefly ii> 
rdtjmant* Ic- flue nee and aim at the heart. 

vatjedcorr.on But Thirdly, Like wife becaufe the welfare of the foul is 

Uvat. Greg, the only Fort we fail to in all our attendance upon Gofpel 

Moral. opportunities: It is the/fl?/// conviction, the fouls couver- 

fion, thejuuls edification and building up in its molt holy 

, faith, which is xhegranddefign in every ^Evangelical admi* 

^ " 3 " l ' niitrauon. Now for the compofure oiour inward man in 

holy Ordinances, 

1. Let us apply our mulcrji an dings to the word and the 

Htekxin WQr ^ we are aD0Ut - ^ ne wile man faith, 

iwMeBuin The fpirit of a man is the candle of the Lord; and when wc 

xencbrii means come to holy Ordinances, it is both our duty and our wif- 

fivendaej}, ^ Qm tofnufl this candle that it may burn the brighter, to 

gMiolJrfm fce the m y fteries of the Gof P el > and this is fuitable to the 
dti commenta- Apoftolical Counfel, i Fet.i. 13. Gird up the loins of your 
Hornet expe. wind, A metaphor taken from travellers, who gird their 
rimeni»,€i &arr- 

The Fra&ical Sabbatarian, 30 1 

garments clofe that they may not be impeded and hindred otb^ veluti 
in their journey. When we nigh to God in Ordi- mi >iginecor* 
nances, we mult bend our minds and be intent on the word, ™V r « 
and drinhjn truth, as the parched ground doth the rain *, we 
mvAkfcrew tip our minds to an acurate obiervation of what 
ever is revealed unto us from divine Writ. If the Gofpel j h n 2 in. 
be/ig/?/,itistheeyeoftheunderftanding muft behold this 
light \ If the Gofpel be a day,\t is the eye of the mind rmift Ro171, l3< IZ « 
difcern this day. Some hear the word and underfiand it l &.6. 10. 
not, and this is Gods judgment. But fome hear the preci- 
ous truths of God and entertain them not, and this is mans 
fin. Men Jb ut the eye of their undemanding by carelefhefs 
and neglect. We mould hear the word as condemned 
men their pardons , as Legatees the Wills wherein their 
Legacies are fet down, with that intenfenefs of minde. 
Preaching,if we fpur not up theminde to purfue it,is a noife, ^jternobk da 
not the wordjm inarticulate/otfW, not foul-laving Vottrine. Muminatoso. 
And that our underftanding may dilcharge its office, prayer cubs cordis no- 
mult precede :. That God would open the eyes of our minde, ^ n ut .f,' )l % lu ~ 
that we may fee the wonderfull things cf the Law, Tjil^hriffll^ 
119.34. and we muft beg eye-falve, Rev. 3. 18. and that agnofejmus. 
God would give us thefpirit of Revelation, Eph. 1. 18. to Ambr. 
fhed a light upon our underftandings, Lukg 24. 45. that we 
may dive deep into the profound Myfteries of the Gofpel. 
We know not what ardent prayer and a diligent minde may Chtiflm [olw 
ac. umplifll towards Scripture knowledge. Indeed the Go- a P eri * inttec- 
fpel is proportionate to every thing in man, it is honey to the ™* chemrr 
tajle, and Gold to the intereft of man, Ffal. 19. 10. It is ^ lin ™' 
mufick tohti ear, £2^.33.32. light to his eye, John 19. meloTin&ure.- 
and comfort to hit heart, Rem. 15.3. And pity it is, the 3cm. 
iTiutting of an eye, a little bare left remifnefs and not bend- 
ing the minde , ihould rob the foul of fuch unfearchable 

We muft deal with our hearts to embrace the word in the 2 . 
difpeniations of it. The Gofpel is not only to be let in by p r0Vt 20 2 . 
our apprehenfions, but to be locf<t in by our affections > and y CY i' um foi fo 
we arc to entertain it not only in the .light of it, but in the domefticus, 
love of- it, The Apoftle complains, 2 Tbef. 2, ,10. That non pcrcgri- 

the Pra&icai Sabbatarian. 

flare, fed in many did not entertain the truth in the love thereof, that they 
d "7'nudverra mi & bt hfaved. The truths of God muft have the h 
X^mveZ all dwe buy them net by our audience, but our ejpoufils. 
The word mufi dwell in us, Col. 3.15. arid not as a transient 
guefl, but as an inmate. , Scholars may understand the 
word, but Chnjtians embrace it. It is a rare fpeech of the 
holy Pfalmift, Pfal. 119.20. My foul breadth for the long- 
t u ' ing it hath to thy judgments at all times. The word is the 

/tW, the heart the ground, where this feed muft be thrown. 
David calls the Law not his 7/^/?/-, but his love, Ffal.-np. 
97. and his delight, PjaL 119. 35. When we come to Or- 
dinances, we mult refolve to treafure up truth, and enter- 
tain it as Lot the Angels, Gen. 19. 3. Or the Virgin Mary 
the wonders of her time, Luke 2. 19. A refractory will ren- 
•Lukc24.32. j ers a jj opportunities of grace abortive, The two Difci- 
pies which came from Emmaut queition one with another, 
Whether their hearts did not burn within them, when Chrift 
had opened the Scriptures to them ? intimating to us, that 
the heart is properly the Altar upon which thefire of the 
word is to be laid to the iacriricing of our lufts, andthe in- 
flaming of our graces. And it is the glorious promifeof 
God to write his Law upon our hearts, Jer. 31.33. Let us 
meet this blelTed promife in bringing our hearts to every 
Gofpel difpenfation. 
~ ; We mult put our memories upon employment when we 

come to holy Ordinances. The memory it is the Secretary 
« of the foul, and as at Council boards the Secretary cannot 

'" beabfent, fo at Ordinances, which are the Council table, 
where foul-concernments are agitated and traniacTred, the 
memory muft. not be abfent. We mult not write the word 
when preached to us in duft, but in marble, not in a heedlefs 
mgletl, but in a faithfull remembrance. We do not throw 
Mcmoria ignis Pearls mtofteves to drop out. The paradox is greater 
gehemt^pfi w hen we put the eternal Gofici into a treacherous and faith- 
pZJuul?' Lfs mem °ry. Surely we (hall never practice that truth we 
contra omnes cannot remember, if we do not mind the word, we (hall ne- 
tentationet. vcr live it. We cannot read blotted lines, or underltand 
Chryfofl. i{jrn papery \ and if the word lie onely upon the furface ot 
Kev.i;<<5. l * ■ the 

The traShcal Sabbatarian. 303 

the memory it will never get within the har\ of the life. 
That Snn-dja!lw'di never give us the time of the day, which 
wants the gnomon to cait the fhadow : charge thy memory to 
retain every truth thoa hcareii;. Let it pick up the filings John. <5. 12. 
of divine Truth, that nothing miy he loft. The richeit Fringes 
are fo many fever al th> eads wrought together : We do not jg m fcamm,et 
r addrefs our ielvesto Ordinances to jit our faces in a glafs, as deploremm 
the A pofi I: ipeaks, fami 1.23.. and presently forget both communem 
our feature and complexion: Whatever truth thou forget- hancbuman* 
efi , fo much is loit to thy ioul. We put notour Treaiure in tion€m9 qu sd'm 
broken baggs. The forgetful, hearer is guilty of the fame mundan* qut- 
unthriftineis.Let us before-hand beg of God a firm and tena- dem, fivequv 
cius memory : He who gives wifdome, Jam. 1.5. to under* ^b>* bewjaci- 
fund his word,can.give us a memory xo retain it : All the fa- %£ C Z'^f 
culties of the foul are created & enriched by him.Remembred aem fohemvs 
Truths are probably riveted in the heart and revealtdm memoriam\ At 
the life. . It is a moll gracious providence of God that he w Vivmis , 
commitshis Word to anting: And (hall thzt.Word which *^f^f" 
hath been preferved by God for many Ages, even to a Mi- tiesjmii^t /*- 
racle ( *•& IU1 'Y of Man, the rage of Periecutors, the malice dUimi obUxl 
of Satan, the (Lbtilty of Hereticks being considered ) lkal! Jcimtr^ t^C- 
thatblefled Word, I fay, be lolt by thee in a moment} where 
God hath brought a Yen to fet down , wilt thou bring a 
fpunge to blot out ? Let us be ferious , and confider God 
remembers thofe truths we forget, and if they are not the 
guide of the life,. they will prove the guilt of the foul. 
■ Let us fummon confeience to appear at every Ordinance. 4,- 
Satan will give us many difpenfations in holy duties and'di- 
vine worihip > .He will permit us an ear to hear, a tongue to 
pray * nay, he will not difquief us in our -traniient heats of 
zeal,ziidjmet pafians ofjoy^zs Herrtdhcavd the Word wAW, MWkS/*Oy 
fweeilys Out affections (ox a little time fluil be dallianced 
and delighted with fbme fweet Truths , efpecially if they 
befetorl by themutical voyce of the-Preacher •■> but thi3 
evil one will never f after ( if he can oblrrud it ) that con- 
pierce (hall comeanto the AiTembhes of flu Saints, within 
hearing of Gods facrocl and faviw -Word. Indeed, the 
purpofe and defigfrof the Word is fedeul mth ^nfcUnce, ~j; **\^ ' 


504 The Pra&ical Sabbatarian. 

cclcf. 1. 1. to work upon confcience to convince confcience of the Gaful- 
M a t. 16. 2(5. ne c s f fi n> f tQe loveiinefsof Chrift, of the vanity of the 
M7itiiio\o creature t> of theprecioufnefsof the Soul, of the beauty of 
Luke 7" 45. Holinefs, of the eafinefs of Chrifts Yoke, &c. Chrift he 
A&S2. 37. Preaches, and .con vinceth Mary Magdalen in her confcience, 
Wat.10.30.3r. anc { fh e melts in tears at his kct. Peter convinceth the con- 
John8.8. fdence of the ftubborn Je»\r , and they are priced at the 
In Bajtlica'cor- heart. Paul and £//*»• convince the confcience or' the Jay- 
Atfhumani D<?- lour, and he is in a fit and *# ^«y of trembling and de- 
»* m'toma/ fpair, and prefently falls upon enquiry after life and falva- 
(onjinuit, le- tlQU% when thou approached to Ordinances , if a im be 
ubul^incidit * e proved, l et confcience fpeak, is not this my default ? If a 
digit* fuo,ra- duty be preffed, let conference fpeak, is not this my tye and 
tionemcreavit obligation? If a corruption be unmasked and detected, let 
)udiccm,r£mfci- confcience (peak, is not this my Valilah, my right eye, which 

7m!ml~i<o- with Anti Z onus in his Pi#u re > T P ut ni Y Hnger upon ? If 
ytationestqua felf-denial be urged, let confcience anfwer, is it not the Crofs 
vclaccufint, I have fo wriggled under, and have been fo impatient of? 
veldefendunt Confcience is the chief Gueft which is invited to thefeaji 
-hommem. f all Ordinance. To leave confcience at home, is to let all 
- 8# ' the fons ofjejje to pafs by, and to keep /wj^ David too, and 

fo Samuel may go ^c^ ^i« with his anointing Oyl. 
5. Let us come to holy Ordinances with fecret and feverc 

refolutions to live them over , to praUice every Prayer we 
put up , t© all every truth we hear, and to adorn every Or- 
dinance we enjoy. Our mingling with the people of God 
in h <ly wvrflnp, is onely the bare canvafs : It is Converfion 
brings the Pencil and the colours to draw a fair and beauti- 
full piece. Mofs when he came down from converfing 
Exod 3430. w j t ^ q ^ hit face ftjone. Our light mujijhine before men 
Mat. 5. i<5. a f ter our communion with God in Ordinances. The light 
Condones fum f t j ie Qojpel mu ft enlighten our lives, as ene taper lights a- 

d^Anin m» 110t ^ er : l** s rare > wn ^ en <""■ &*A rl is hutable to Gods na- 
tion audienda. ture, as it is faid ofVavid, 1 .S^w.i 3.34. and 0*r life is fui- 
table to Gods Law. And indeed, though the fpiritual life, 
as the natural, begins at }he heart, yet it doth*wof end there > 
but proceeds to the hands and the reet, &c. The fame wa- 
ter which was in the Well, is m the Bucket. The holy heart 


The fraSical Sabbatarian. 305 

is like a box of Musk which perfumes and fcents the tongue, 
the eyes, the ears, the hands, and whatever is near it, with 
fan&ity and holinefs. The Ordinances mould imprefs our 
hearts and influence our lives, and therefore a holy conver- 
sion is called a comexhtionbecomming the Goipel,P/^i/.i. 
27. If we are refolved upon fin, let us lay aflde holy Sab- 
haths^ holy Duties^ holy Ordinances. When the Preacher 
hath Jhut up all in the Pulpit, the hearer is to begin in his 
pra&ice: thcftrofys in Mufique mult anfwer the notes and Amonechm 
rules {et down in the LeiTon : Our atlions are theie mufical omnn piorum 
ftrokgs which muft anfwer the rules fet down in the Ser-^fl mm 
mon. It is obfervable, that the blood was to be fprinkled on aftilZ^ 
Aaron s right ear, on his right thumb, and on his right toe, mx% yu/aurci 
Exod. 29. 20. The firil did note the right hearing of the verbs percipi- 
Word j the fecorid and third, his working according ^A>, «polIi- 
to the tenor of it V His working^ it , and his walking "* r ? s r ° nibus 
in it. Our Saviour couples hearing and keeping the ? M ] l% %£**' 
Word together , Lukj 11. 2%. The Porter is not fo rich 
who carries the baggs of Silver, as the Merchant who ownes 
them : He is not fo happy who bears the Sermon, as he who 
lives it. As one well obferves, The Virgin Mary wis 
more honoured that (he was the member of Chriit, than 0fB * ' ,3 * 
that (he was the mother of Chriit. Life and holinefs fet off 
the luftre and beauty of Ordinances. A favoury Chriftian 
is an Ornament to holy institutions. Prayer is mufique when 
holinefs fets the tune v The Goipd is glorious when holinefs 2€c>r -4»4. 
gives the ihine, and reverberates bright beams upon it. Let J cr - *• M- 
us then fully, in the ftrength of Chriit, Phil. 4. 13, refilve, Pfal.11p.10s. 
when we come to Ordinances , the Word (hall be a Fire to 
cur drofs , a Curb to our pajjions^ Mufique.-fiFawr ear. , A 
Purge to our corruptions , a Light to our feet ,. a Card and A&s 17.18. 
Cotnpafs' to our converfations. Some hear and deride the Ads 7. 54. * 
Word j Some hear and jtirm at the Word 5 Some hear and Mark <5, 20. 
owe/)' admire at the Word . But let us hear , and both ad* 
mire and reform^ fo hear as to let our dyall according to the 
Sun of the word: And as bizny as waik^acco'rding to toti&ule- Q<5. 
■ the peace of Godjhall be upon iioem^and the whole If rael of God. 

Let us takg heed of wandrinz thoughts in holy Ordinances. &%£ 

R r U 



The Practical Sabbatarian. 

Luke 10. 37. 

Gen. 22, 5, 

Veuf totus 0" 
cuhis eft, et 
minima videt. 

Hcb. 4. 12. 


cuius Dei fi- 
jnul univerfa 
cement tt, non 
ahdita locorum 
non pmetum 
fepta fecludunt. 
flon fo'iim ei 
tf&j, et cogitfr 
ta y fed ageruU t 
et cogitanda 


tfa.ip, 1$. 

It is ftoried of Bernard* that when he came to the Church 
door, he would fay, Stay there all my earthly thoughts.. Let 
us go and do folikewife j When we approach to holy Or- 
nances, let us fay, fiay behind we all my fecular imagina- 
tions, all my worldly cares , all *wy vain and impertinent 
thoughts, we are now going to meet with God on the 
Mount. Vain thoughts in holy Worfhip , they are as weeds 
in the Garden, or thofe fainted plants in the Corn, which 
hinder the fpringing up of the blejfed feed of the Word > 
Indeed they are lily Thieves who dog us to do us a mifchie£ 
either to Ileal away the comforts of the Word, or to wound 
and burden Conference, or to keep the heart in an hurry till 
Chrifts mefTage be delivered, and the blefll j d opportunity be 
over. Thefe vain thoughts in Ordinances are the f yes in 
the ointment,the motes in the eye of thefbul,and thejpots in 
the feafr of an Ordinance. But here, we will rirft find out 
the difeafe, and then apply the Remedy. 

AH our wandriiig thoughts in holy Ordinances , They are 
open and offenfive to Gods eye : They cannot creep Co iliely 
and clofely through the mind , but God fully obferves them, 
certainly takes notice of them, and as furely U angry at 
them, 1 Chron. 28. 9. Gods eye is more peculiarly upon us 
in holy Worfhip. Beggars crowd not into the Prefence- 
Chamber. Vain thoughts what are they but the raggs of the 
mind, the emblems of our na^ednefs and poverty, and {ball 
thefe thruft in when we are in the Prefence-cbamber of the 
infinite Majefty. ? God fees all thefe Vagrants, and fhall we 
converfe with him with Concubines in our bofbmes > How 
often is it repeated, Chrift knowing their thoughts. Mat. iz. 
25. Lulie 5. 22. Luke 11. 17. L«% 6. 8. which doth a- 
larmus to keep our thoughts pure, especially in the Divine 
Prefence, when God meets us in holy Worfhip. And let us 
fcriouily confider, ChrifYwiho is now the Speilatour fhali 
be the fudge of our thoughts and imaginations. 

Impertinent and vain thoughts they very much difcom- 
pofe anddijhail Duty j they are like a broken firing in an 
Ihftrument, which makes the Mufique harjh and unpleaiant : 
They are the inward noife of the mind which fb much di- 


Tbe Practical Sabbatarian. 307 

fturbs us , that we cannot /?ee^ with that attention, nor pray 
with that devotion as doth become us. As if Muftque 
(hould be brought into the Room , and play while we are 
hearing a Will read , we cannot apprehend une claufe in it 
diftinftly and to any purpofe : fuch fwarmes of inconveni- 
ent thoughts binder tbe ear from Mning to, and the beart 
from faftning upon God in holy Worfhip 5 they are like 
Tobiab and Sanballat who hindered the building of Jeru- 
salem. What confulion muft there be, if the Minifter {peak, Nc h«MA 
and the Spirit fpeak, and our worldly hearts fpeak all at 
the fame time > whom (hall we hear ? God ufually comes 
in tbe ftiU Voyce when the ear bends , and the heart waits * King.1p.12; 
filently at the door of Salvation. 

Vain thoughts in holy Ordinances , they are finful irre- 3. 
gularities^ the fpawn of the Serpent, they do not onely di- 
Jiurb^ but ftain our duties : They are breaches of Divine 
Command, Prov. 4. 23. I When we are in Ordinances we NtQurnar et 
are not onely to thruft out enemies , but to keep out wan- diurnasexcu. 
derers. If we watch our hearts, we muft not onely refift ^ laf c . ^ 3 f 8 ' 
Satan from his attempts , but rejeft foolijh thoughts from ™ZZ 
their intrufion^ their company being our crime. Indeed a Cariur. 
sarelefs heater flings allopen^nd lets in light, vain, world* 
ly, wanton, all ranks and degrees of finful thoughts and i- *At^^a^% 
maginations. Surely it muft be a great fin , that when in £ a 'TOjmrr6t. 
holy duties our hearts mould be Gods mclofure, we mould *****" J"?*' 
make them a Common for all beafts of prey to graze upon. ™Zfomdu* 9 
And how can we bring every thought in obedience to Chrift^ centes omm 
according to Command , 2 Cor. 10.5. When our hearts hteUsStan 
in a duty are like open Cages for every thought to fly e out, Svr ' 
and perch upon any vanity it meets with. Our thoughts 
in duty muft not fport , and like the Bees run from one 
flowre of pleafttre, to another of worldly affairs , and lb 
skip over to another of ordinary occurrences^ and think to 
Cickfmetnefs from them. In Gofpel opportunities our iCor.6.26. 
thoughts axe not our own , but they are under Authority, S^t™*" c <* m 
and muft be flawed to the fpiritual bufinefs they are now ^f^T 9 
about, they muft be confined to Truth, to Chnft, to iacred p 6t ; t Deifil . ,7. 
Counfels, and holy inftru&ions which are now in hand- Mefm fu 

R r 2 ling, 

5 o8 

The PraUical Sabbatarian. 

PiemUeftcon- ling, and the fuggeftions of Gods Word, which are no?* 
fcntaneumfluip i a jd before them. . And how can we be faid to give God our 
pe cordis pof- y earts according to that Command, Prov. 23. 26. if out 
it/Gone omma . / JR 1 ^ 1 c • <\ r 1 

torpor* mem thoughts are toiled too and rro in a look vagary, when we 

bnjibi addiQa are in Communion with God ? To give God our hearts, is 
etdevotaba a gift never To rational, fo necejfary, iofeafonable, as when 
bebtu Gartw. we aie m j^jy duties, then this donative is like rife fruits, 
blown Rofes, like thofe Commodities which bear the great- 
. eft price : So much of the thoughts as wanders from God* 

• 2-P- ! 3' £ Q jnucjj f ^ htar.t U eftranged, and it muft be (0, for 
Mai. 3. 8 thoughts are onely the k#m emiffaries. And it is very re- 
markable, that thofe thoughts which are good in themfelves, 
yet if impertinent to the duty in hand, viz. prayer, hearing, 
^receiving, &c. they zxtfinfuU and irregular. As a Limner 
who! eyes the hangings 111 the Room, .the fret-work in the 
Ceiling, the largeneis of the windows, which oblervation 
\%not blame-worthy in it ielf i> yet not eying theperfon, whole 
picture he is drawing, he is guilty of folly and carelefneis. 
Our thoughts in holy duties zxefinfull, if "not fuit able. 
4, Wandring thoughts in holy ordinances, they are the ebuU 

Jcr..2. 24* litions and breakings forth of a corrupt heartMzm heart hath 
no month to be taken in,it is as the troubled fea,which always 
cafts up mire and dirt as a Furnace, which is.ever lparkling 
forth its vanity and folly, nay, the fecial pre fence of Chrift 
Malign! fpiri- in ordinances cannot fhackle it, or compoite it to a due con- 
tuiirxmeiftrms fiftency , it will iteal away under the eye of the judge i im- 
animum ihve> pertinent thoughts in holy duties are the pimples which evi- * 
rtiunt 9 quando j ence the heat of Corruption within : And here we may 
MhJbufpa*" expoftulate with Job, Job 14.4. Who can bring a clean thing 
fitum, facile ad out of an unclean ? And furely the fcum of a putrified heart 
perxerfam ope- mult needs be offenfive to the pure eyes of an holy God \ this 
riuonemtra. i sw i c ]qdnefi which God hath no pleafure in, Ffal.5.6. 
mu rcs ' Vain thoughts in duty are onely the breaking of the impo- 
ftumation which lies covertly in. the heart, where no eye 
fees it. 

But now the D ifeafe being difcovere<l, let us apply the Re- 
medies. And for the preventing of wandring thoughts inholy 
Ordinances , 


'the Pra&ical Sabbatarian. 309 

Let us heartily bemoan tbefe finfull impertinencies. Let i. 
us fpeak to God in the language of the Pfalmift, PfaL 120, 
*,_ Wo u me that I dwell in the Tents of Kedar ! Wo is me 
that I cannot keep my heart clofe to Chrift in holy Ordi* 
nances, nor watch with my Lord one hour, no not one 
hour , but that I dwell among iinfull, vain, foolifh and fla- 
tulent thoughts. God furely will take away the cumber- 
fome burthen of a troubled foul, if it be a real burden, he 
will chafe away thefe frothy thoughts from our minds ", and 
this is one of. thole burdens we muff caft upon God, PfaL 
55. 22. Chrift will not break the bruifed Reed : It breaks 
the very heart of a Saint, that when he mould enjoy clofe 
Communion with Jems Chrift, a cloud of vain thoughts 
mould interpoie, to etlipfe his happinefs, and darken his 
comforts. Let us fpread therefore this afflitlion before the 
Lord with a weeping eye,and a bleeding hearti God knows 
how to flop up every pajfage ,tbat a vain thought (hall not flip 
out of any cranny of thy heart. 

Let us over-awe our hearts with a fence of the divine pre- 2o 
fence. Say with the Centurion, A&s 10. 33. We are all here 
prefent before God. The Creature dares not trifle, if thunder- A&S17. 28, 
ftruck with the pretence of the Lord > he cannot but know 
fomething of Gods power, his own dependance. Icanjpeak^ it Loquwper c$- 
by experience, faith Erafmus, That there is little good gained P e * ient u™ 
by the Scriptures, if a man hear or read 'them- curforily and l^fa?™ fa*, 
carelefly * but if a man do it out of Confcience, and heedily, as ptum obtinen* 
in Gods prefence, hefhallfindfuch efficacy in it, as is not to be duro^cEraf 
foundin any other Bool^ Gods eye will make us ierious,and pedro#7exis° 
fetter our flitting thoughts. The Servant will not Jport in Hiaor.Imper, 
the Mafters prefence. The Hiftorian obferves, 7hat Domi- 
tian the Emper our played with flies when he was in the Cham- 
ber alone. Indeed we give the reins to our hearts in holy du- 
ties, becaufe we think there are none fee them *, but were we 
(enfible of the divine prefence , and that Gods piercing eye 1 Thef, 2. 13 
faw all the hurly burly in the foul, when our thoughts 
took their ranges, we (hould fetter our hearts fir aighter, 
then the Jaylor did the feet of the Apoftles, Acts 16. 24. 
and put a pad-lock upon our imaginations. We fuppofe 



q \ o The Pra&ical Sabbatarian, 

there is none in the congregation but the Minifter, and the 
people, and they are Grangers to our thoughts, whether 
Pfal. 13P. 12. they are fixed or flying* but let us not deceive our felves, 
our thoughts are as fair Cbampian toGods eye and proipeft, 
as our a&ions. 
2, Let us takgfome pains with our own hearts. Children will 

be wanton, if not difciplineds our hearts will be flying, if 
not deplumed by care and induftry. Charge thy heart in no- 
Cant 2. 7. ly Ordinances, not to ftir up to awake thy beloved until be 
Cant. 3. 5*. pleafe^ which will be after the Ordinance to bkis thy care 
Cant. 8. 4. anc * watchfulnefs. 

Wz muft pray againft thefe wandring thoughts, that God 
would fix our guickcfilvered hearts y and keep Dinah at 

We muft ftrive againft them , and fet before our hearts, 
j. 1. The eye of God: 

2. 2. The day of Account, when evil thoughts will be can- 

valTed, and condemned/ar lejfer evils. 

3. The great evil o£ leiTcr (ins > nay, let us threaten our 
hearts, if they will not commune with God in Ordinances, 
and be ftill, Pfal. 4. 4. that we will fill them with fmarting 
grief and forrow. 
- We muft fight againft thefe vain and wandring thoughts, 

with the /word of thejpirit, which is the Word of God, 
Epb. 6. 17. We muft convince our hearts, how many Sori- 
Eph, 6. 17. plural Commands, wandring thoughts are the breach of, and 
therefore in themfelves they are weapons drawn againft hea- 
ven. Our hearts, like Gardens, are beft when drefled, but 
being neglected, they are eafily over-grown with. fin and va- 
4# If vain and impertinent thoughts arife in our minds, when 

AQriDoina cu we are in ^°^ Ordinances, let us not dwell upon them. Ah let 
filio fuo Nc- us not t akg pleajure in fpeculative Wickednefs, Evil 
rone concubl thoughts, like Curtezans, if they are fmiled upon, they 
tumambheau- g row impudent, and will croud in upon the foul ; therefore 
r) e Hl U ! \ mpe ' when J ucb thoughts arife, fend them away with afwh. Let 
etfuperbJ ex- us drown our iinfull thoughts, as Pharoab did the IJraehtes 
erceat. Children, in their firft birth, Exod, 1. 16. When our hearts 

Hift. Imp. are 

The Practical Sabbatarian. 311 

arc ready to cberijh them, let our graces be ready to crnfh 
them. Vain thoughts even in holy duties, will be ready to 
break out, if the love of Chrifl, and holy refolution keep A&si<.p. 
not the door. That beart-purifying-graGe of faith will give 
thefe finfull intruders their fieedy difmiifion. 

Let us preferve andkeep holy affeclions in the heart \ for 5. 
fuch affections as we have, fuch neceflfarily will be our Sibimutud cau~ 
thoughts^ Pfal. 119. 97. Mai. 3. 16. The fear of God will fefunt. 
make us think much of God. Indeed thoughts and affe- 
ctions are mutual caufes one of another => thoughts are the 
bellows which enflame affedions r and when they are enfla- 
med, they caufe thoughts to boyle over * and therefore men 
newly converted to God, have new and ftrong affeclions ^ 
and they thinks more of God, then any other. Superlative Gant f 2 . 
love to Jefus Chriji will fcatter vain and wand ring thoughts ' 

in holy duties > the foul will then fay,, I come tojeel^my Be- 

Let usgetjirong apprehenfions of the holinefs and purity of ^ 
God : And let us confider how unfuitable vain and flight %Attr ^ uta isi 
thoughts are, to his holy and unblemifhed thoughts, how funt invifibi- 
unfuitable our. wW is to his ChryftaL What is the reafon, lit, et fpirhua- 
that the Saints and Angels in Heaven have not a vain lia > et ite&te- 
thought, they ftrike not a wry itroak, the fight of the holy ZntipS 
God doth fix them. Nothing would more fpiritualize our vot i t% etgmil 
thoughts in holy duties, then the confederation of Gods arumaQione- 
Attributes , the tranfeendent hrightnej's of thole molt glo- Akp. 
rious beams. The Matters eye keeps the Servant demure 
and obftrvant ■•, and nothing more conf&lidates mans heart, 
then the ierious apprehenfions of a glorious and infinite 

Let us be earneft with God for the ftirit : He can fa nilific 7. 
©ur thoughts in holy Ordinances, and keep them clofe to the x -fl^ $, 23, 
work in hand. The fpirit of God can turn the heart, 
which naturally is a bed oflufi, to become a bed of $ ices ,and 1 Cor. 2. xo* 
fb fill it with divine cogitations > this blefTed fpirit can pre- 
fent the foul with Heavenly objects, in Heavenly duties, 
The fpirit is not onely zdijeerner of thoughts, but the refi- 
ner of them, to purge away their drols and impertinency v 


g 1 2 'the Practical Sabbatarian, 

and therefore called a Refiners fire, Mai. 3. 2. Our Saviour 
faith, John 16. 13. The Spirit of truth Jhall lead us into all 
truth j and our hearts being guided, the thoughts will not 
be fubjeel: to wander into bypaths^ when we are interefTed 
in holy and facred opportunities. 


As we muft he ftridt in our behaviour, fo roe muji be Spi- 
ritual in our duties, when we abroach the 
Publick Ordinances. 


Aving thus largely difcovered how we muft be ftria in 
our behaviours in publick ordinances, We come next 
to/ben*, that we muft befiiritual in our duties. The heart 
is the chief ghuerl: at every ordinance.The JEgyptians of all 
the fruits,chofe the Peach to confecrate to the Goddefs, and 
they gave this reafbn for it , becaufe the fruit thereof re* 
fembleth the heart. The Saints Cbaratter is from his inward 
carriage to God. Jhe Kings Daughter is all glorious within, 
Tfal. 45. 13. If we will worjhip God indeed, we muft wor* 
» tu .»sa. ft*? ^ m * n ^ eartt Hypocrifie is but practical blaiphemy. 

*hM9% The heart iS ^ KiM & 1U the liUh WOrid ' Mai1 * ° Ur Savi ' 

^ ' our faith, John 4.24. Godis aft>irit^ and he will be worjhip- 

fed infpirit and in truth. In truth ( i. e . ) Scripfurally, op- 
John 4. 14. p (i te to t | ie inventions of mens heads \ Inftirit (i. e.) fin- 
cerely, oppofite to the dijjimulation of mens hearts. The 
deeper the belly of the Lute is, the plea) font er the (bund is * 
the deeper our worfhip comes from the heart, the more de» 
lightfull it is in Gods eye : But now that our holy duties 
may bcjpiritually performed, that we may he3r fpiritu.rfiy, 
and pray Jpiritually, and receiv ejpiritually. 

The inwardman mufi be employed hi holy ordinances > not 
fo much the ear, as the underjianding; not lb much the knee, 
as the memory ; not Co much the tongue, as the heart > 
though as our Saviour faith, Mjf.23.23. This muft be dories 
but the other muft not be left undone. In legal facririces 


the Pra&ical Sabbatarian 3 1 3 

God would have the fat and the inwards, Lev. 7. 3. Is it Bisodepsno- 
not to inform us, that our fervices mult not be ffiecious, but ^T^ - 
ftiritual , God muft have the fat \ and they muft be cordial tam g m ^ m 
not extrinfical, God muft have the inwards. It is not the fanQafanfo- 
Pharifees disfiguredface^ but Mary Magdalens melting tears, rum, fedetlo. 
God eyes and refpeclrs. God is not delighted with the Fage- cminp**- 
ant of a duty. The Service doth not pleafe God, which ™f d °/" b ™£ 
hath Abfolonsface, but which hath Davids heart. Jehus f] us f uitt 
fainedz^dA, Herods feeming joy> no way comfort with Gods 
will. The rae/^g frameof a weeping Pern-, and the#iri- * "J 8 * 10,1 \ 
*»*/ agony of a praying Hannah are in Chrift a fweet fmel- ^ a '* ®* 2 ° # 
ling facritice to the Lord. The c/?ief wheels^ in prayer, in Luke 22, ° a# 
hearing, in meditating, and other holy duties, are the facul- 1 Sam * ** #• 
*iej of the foul j a fupple will, a working wiW, a faithfull 
memory, embracing affetlions, thefe are the mufick of the 
Sphears in holy ordinances. 

The care of our fouls muft be the fignal defignin all holy Or- 2. 
finances. It is not fo grateful to perform iervice, as to ad- 
vantage the foul in fervice, 1 Pet. 2. 2. When we come to * ctm2 - x ' 
ordinances, we muft not ftudy zfecular inter eft, or to quiet 
the clamours of natural confeience, or to keep up a fort in 
Religion, but we muft ftudy the inter eft and the emolu- 
ment of our fouls. 

1. To raife them. Every Duty, every Sermon, every 
Trayer mould be a wing to the foul, that it might fly higher 
towards God. Duties are not onely to fatisfie, but tojub- 
Jimate the foul, to make it more heavenly, and more ambi* 
tious after a crown in glory *, as thofe primitive Saints who 
looked upon the things of this life with difdain, fbaring af* 
ter a better Country, which was to come, Heb. 1 1, 13, 1 6. 

2. We muft ftudy our fouls in ordinances, foasto^ic^ 
them, to give them more feace and tranquillity. Gofpel fea* p • 
fons are not onely for the elevation, but the calming of the 1 e **' 
foul. Satan difturbs, Cm defiles, andlufts war againft the Mark ? 20i r 
foul, and the foul neve r fi nds reft, till it comes to God in xPct * 2,11 ' 

• ordinances, and there quietly it lies at Chrifts feet, as Mary 
Magdalen, to receive the honey combs dropping from his 
lips. After Hannah had prayed, then (he was no more fad^ 

SC or 

The Fra&ical Sabbatarian. 

or di&ompofed, i Sam. i. 1 8. When we acquaint onr feives 
with God in holy ordinances, we {hall be at peace, Job 22. 
2 1 . and thereby good (hall come unto us. 

3. To Jpir it ualize them. We fow in duty, we reap ht 

grace, that we may be more humble, mn holy, more fa- 

voury, and more ferious in the things of God and Eternity. 

We enjoy the glorious Gofpd, that we may pafs from glory 

F ?*' ^6 t0 & or y> 2 Cor. 3.18. Means of grace are for the getting of 

y l ■"• greater meafures of grace i we feed upon the feaft of Ordi- 

interiors homi- nances, that tve may be Jtrengtbnedm the inward man. The 

ne sjl corrobo- Apoftle faith, faith comes by bearing, Rom. iO. 17. And 

ran" m mente, the fame Gofpcl is both the Mother and the Nurfe of that 

10 inteHeSu, in h eaven iy grace. Study therefore thy foul in ordinances > for. 

voluntate,™- , iU i( . ^ the£ tQ . ^ ^^ ^.,^ f Gofbei Op- 

potenti*. portunities, and at lalt to loie f #y n># foul ? 

- Let utfiudy a broken frame of jpir it in Ordinances. A ck>- 

p , « * ven foot is a fign of Satans appearance : A cloven tongue 

a ' /J was a fign of the fyirits appearances but a cloven, broken 
A&S2..3. * heart is the iign of a Saints appearance. Our belt compo- 

TVtiV TO] fed lervices flow from a broken heart •, Hezekjabs chattering 
plunl. mmeri like a Crane, Ifa. 38. 14. And Davids weeping oratory were 
dfintfjw J/71- f orc ijlc engines to batter heaven. Our hearts, like clouds, 

^TnhuLeZ the y are bdl when Wc/ ' C ^ Xt is wdl > when 0ur fervices > like 
Zcrijicii cor- ?<***// companions, come to the Ihore upon broken plank/. 
discontriti. A melting fpirit will melt God into compaflion. Moaning 
Luke 4; 18. Ephraimis apleafant Child, Jer. 31.20. The /0/rer the 
FfaU 34 18 ^ eart is > tbe fa eeter is tne duty. Squeezed Grapes onely 
yield the Wine. The Pfalmift avers, That the Lord is nigh 
Xfo. 57. 15. tJ thw-i ™ ] °° are °f a broken heart > he loves to dwell near 
them \ nay, the Prophet faith, he loves to dwell with them. 
Pfal. 63. 1,2. Uncjueltionably God is never more feen in the Sanctuary, 
Fwamma ?e- r ^ en wnen !t * s a Bocbim, a place of tears, and fpintual dif- 
tr<tfuntvul folvednefs. Broken clouds forerun 2, fair day > ^ro%w hearts 
Mrafauciamia. foretell a fair acceptation: Thus Chrift comes in at the clefts 
Alap. of the Rocl^, Cant. 2. 14. And when we faint moft, vfcfin\ 

C<mt. 2,*». leaft: When the Spoufe#J*d^of love, Canp.5. 8. then is 
for beloved well pleafed. 

The PraSiical Sahhatarian. ^t< 

Whtn we are mofi Jpirituall in ordinances, let us' have ar^ a 
dent defires tobtbetier in thoflefacredadminifi rations. The 
gracious foul is good at defires s he Would offer better,\i there 
was better in the flock ••> bis love {hall piece up what is 
wanting in his duty \ though he cannot be excellent, yet he j) u pJicem 
would be obedient y if he Cannot offer an entire fervice, yet Cain edpam 
he would facrifice a broken heart to God > and though his impingimntin 
fervices are wanting in weight, yet they arc not deficient V ud *P°ft™ lm 
ifirvijh'-i his defires are plumed, though his performances^, faa^w 
flag and hang the wing. Abel will give the befi , though lit] ctirn cehri- 
lie hath no better; and though the Saint can only offer a ; Mt6f<*aificium 
little Goats hair, or a pair of turtle Doves, yet he would C6 ^sndatur 9 
offer a young Bullock, or the fat of Rams > he could wilh fZ^f 
his tongue was more fluent in prayer, his ear more attentive mn ^ primis 
in hearing, his fpirit more melting in fervice, his heart more fruQibw oltu- 
open'm ordinances => his defires are fledged, though often his '"• Phil.Jud. 
duties are intbejheU. And this would become us in holy 
ordinances, when we are befi, to think we are ftsort, and 
when wefly fafteji, to complain of our dipt wing;, and pfa * ,< % ,8a 
when we follow hardefi aftei God, to fuppofe we might 
mend our pace. And furely, holy defires after better things 
are mo(l pleafing to God. The Child who offers, to ferve 
his Father is very acceptable, though his defire be more then phl, « 3/ M- 
the Ail. Paul preffed forward towards the Mark h iir.this, 
ourexfample. 5? - 

, We are mofi acceptable, and more truly Jpiritual ijfQfdi- *" 
nances, when we bring the whole man to them, wnen, the 
knee doth bend, and the eye doth weep, and the hea^f doth 
yield, and the foul doth fioop, and theear inclw£ in holy 
duties. Godsgretffwork was to make the wifile world for 
man , and mansgWwork in fpintual approaches, is to give 
the whole man to God. Wemuft come to Ordinances as 
the Israelites went out of £gjfp*,with their whole train, we 
muft come with all the faculties of our fouls, and all the pfaI ' 103. t. 
parts of our bodies. If there be one wheel miffing in a Info™* of* 
watch, it cannot go at all to be an Index of time. And fo ^nZlT 

111 -r 1 1 rr tW7t Jtt t$tUf 

w holy duties, it the ear be milling, or the memory wanting, homo, fed &■ 
•or the heart lacking, all our defign fails to the ground, lotumhominir, 

Sfa Thoft 

5 1 6 The Practical Sabbatarian. 

— — — — ^— ^™^^ — ' • __^ 

Thoie who vtiWferve God in ordinances mud give him their 
bottell love, their bigbeft joy, their firongeft faith, theirgre^- 

Py . p. i. tcft fear ^ they muft a& every grace, extend every faculty,im- 
prove every part * *tf the worjhipper muft be employed in 

Pfol. up. 34. that facred work. The Ship which fails well muft haveatf 
its tackle > the Maft muft be up, the fails muft be fpread, it 
muft have both its pump and its lanthorn, the want of any 

jfcr 3,10. furniture may endanger the whole. There muft be bend 
work, and bind work, and be art work in ordinances. It 

J tt2 A 7- W as the refolution of the Pfalmift to keep the Command- 
ments -with hit whole heart, Pfal. 119.69. It is the whole 
man which is gratefujl to God in holy Unties : we muft as 
the poor widow, give all we have, caft bt all our capacities 

Mark 12. 44. mtat he treafuryoi holy wormip. 


Active graces do well become Holy Ordinances. 

ND we muft not only be ftrift in our behaviour t, 

and Jpiritual in our duties in the time ofpublick Ordi* 

nances i but we muft likewile^e very active in our graces in 

thofe facred folemnitics. There are three feafons when our 

EpKd.1^16. graces muft be allive andvigorous. 

1. In a time of temptation : Then faith is a Jhield, as the 
Apoftle (peaketh, Eph. 6. 13,16. 1 aking the whole armour 

Laike 21. 19. of God, wejhali be aile to witbjtand in that mill day. 

2. In the day of affliction : Then patience keeps pofTef- 
rtori j and ft If -deny at breads the ftroke. Wind up the 
watch, and it goes as ftedily in the night as in the day. 

ifc'ii. 3. 3. In Gofpel opportunities. The breaft is full of 

AqusfiLtH milk, but the Child muft draw and ftrive to get it out. 

fur.tficr* There is a life and jweetn-.fs in Ordinances, but grate and 

firiptur*, & cjeiire muft draw it out, there muft be a hand of faith to let 

tlieTqvm"' d ° W11 the bllcket t0 bfin § U P the W * U * f rom the "^ $ 

haurimLa Salvation. If any ask what fpices muft flow out, what 

chnjfc Hicr. graces muft be a&ed m holy ordinances > it is anfwered 

~ ig, We 


The Pra&zcal Sabbatarian, %iy 

We muft z<Ot our knowledge in holy duties j We muft 1. 

know it is God the infinite Jehovah with whom we have to 
do All worfhip without the knowledge of the true God is 
a notion and empty peculation. God alone is the object of a 
godly mans worfhip, Excd. 20. 2. His /w_pe is in God , PfaL 
39.7. His dependance is on God, ?/*/. 62. 8. His dread is 
of God, P/a/. tip. 122. His toe is to God, Pjal. 18. 1. in 
every Ordinance he approacheth to. God is the only ob- 
jed of h* prayers PfaL 5 3 Ifhecome to Sermons, it is to Pauh im 
hear fomething of God and Chrijt, John 10.3. In Ordman- w ce .d*o. 
ces we muft not worfhip men, as the Samaritans worfhipped 
Antiochus Epiphanes, ftiling him the mighty God \ or as the 
Venetians petitioned Paul the fifth, Pope of Rome, giving 
him the title of Vice-god $ nor muft we worfhip the hoft of^ zt> Qt Jt 
heaven as the Ammonites, nor the Uevillzs the Indians, nor zepb 1.$* 
the ^etf)' as the Glutton, nor inttreft as the Covetous, nor t'hu. 3. 19. 
*&e Cro/7 as the Papifts s nor muft we worfhip fa lie gods, Coi - 3=5- 
not Belas as the Affyrians, nor £*<*/ as the Tyrians, nor | er ,' 5 ° 2 ' , 
Diana as the Ephefians,nox Junazs the Samians, nor .Riw- J.^j^ag^ 
**£?# as the Syrians, but we muft worfhip the great God,the 2 Kings 5. 18. 
incomprehensible Jehovah , God in Chrift , and him only Jer.$i'44. 
muft we ferve. In a word , we muft be cautionated Chemofh nen 
againft a threefold worfhip. ^oa^at" 

Firft, We muft not worfhip deos mortuos, dead Gods, ^Babylonl^; 
images, and rehques, &c. Nee deos mo r tales, nor dying gods, Hecauvsivi- 
Men or Princes \ Nee deos mo rtifi cos, deadly gods, our lway- *w'» lfraelitaa i 
ing lufts and corruptions.- How neceiTary is it then for us ^Aflytiis. 
to come with knowledge to holy worfhip, that we may feri- a ^' 
rioujly apprehend that infinite Majefty, that mo Ji glorious Be- |\ fa *- 82, 7- 
ing, at whofe prefence the mountains quake, and the hills auxn ' 1 --5°' 
melt s and this is the God, the Jehovah Elohim, with whom 
we converfe in holy Ordinances. 

We muft all fmcerely in holy Ordinances. We muft be 2 * 

hearty in our hearing ^ we muft not only bring the ear, but Col 3. i5. 
tne heart to the truth of the word. Truth muft dwell in 
us, Col. 3. 16. and muft be not only our information, but Lukes, i$». 
©ur inhabitant \ it muft be treafured up as well as attended 
fo. The truths of the Gofpel are as fo many Jewels and 


31 8 The Practical Sabbatarian. 

VerbumAei in- rare Pearls, which mud be lockf up. The eat is only as the 

dSta '" ful1 ' the heart is thc Cabiuet - And indced S '^an can 
™d» l nojln,ac % Qlckl y P ick trutn #*$?/ f*W* he can cafily open that 
verfetur ajji- window > but he cznnot penetrate the heart, that lock is only 
dud in animU broke open by Omnipotemy. Truth is under lock and key, 
™ft»* fafcly fecured when laidup in the bear t i and indeed it * 

™ en ' never wellhoufed till it is folded up in the foul. And Co we 

Hcb* to 22 mu ^ befincere and bearty in our prayers. Tongue and heart 
Laou 3.41/ mt *rt keep time and tune. The Jews have .this fentence 
Notanim eft, written in their Synagogues where they meet for holy Or- 
quodqu<e ojje- dinances, A prayer without the heart, is likg a body without 
Mnturinholo- the foul. God looks not Co much to't&e Elegancy of our 
cauftum inte- prayers, how mat they are? nor to the Geometry of our 
X quoil^tilff P ra Y ers > how long they are > but to thefincerity of our pray- 
eft.wndeo ers,'how cordial! they are. Thy prayers without thy heart 
affertwytapel- will be a facriledge, not after ifice. When the heart is Reftor 
/'.Grig. cWi, the chief leader of the quire, then the voice is plea- 
fant in Gods ear. The heart though it be one of the leafi 
A& 7 18 P arts °f man > vet lt 1S *b e beft. And as we mult be fine ere in 
our management of holy duties, Co in the ends we propofe. 
flfet.22.15. Some go to Ordinances as Athenians, to underftand lbme 
new thing j fQme as Herodians, to carp and to x catch •, fbme 
to be gratified with ingenuity and wit, as thofe who go to 
Ezck. 33. 32. near a no i{e f Muficians : All thefe are as Children^ who 
go to Fairs to buy toys and trifles. But let us go to Ordi- 
nances, to gather thofe flowers which grow in Eden> to 
advantage our better part ^ and to lay up treafure for our im- 
mortal fouls. 
2 We muft aU. faith in holy Ordinances. The Apoftle avers 

it pofltively , That without faith it is impojfikle to pleafe 
Heb. 11. o. q q ^ This grace is tbeincenjc'm our facrifices, the riling 
Heb 1224 perfume in all our offerings: The hand of faith fprinklcs 
the bloud of fprinkling upon all our oblations. Faith is the 
eye of the foul to fee the light of the Gofpcl : faith is tbe 
hand of the foul to receive Chrift oft. red in the Gofpel. 
Sinonumam Though faith be not the One tbingneccjfary, ya it js the 
tiecejhrium, chief thing ncceffiiry in all our duties and (crvkes. . This 
tamenprimd grace doth not only jv//ti/7* -our perfons. Rem. 5.1. Turge 
necejjfarium efl our 

The FraStical Sabbatarian. 319 

our hearts, Atts.15. 9. Nay efioufe us to Jefus Chriit, Eph. fides, facro &• 
'3.17. But it doth fantlifie our duties, and make them au* f^ nni culm 
thentical and effectual!. It is the believing foul atone en- e ^ aXt 
joys an Ordinance profitably, and performs a fcryice accepta- 
bly •-> he only feeds upon the tree of life in the Paradife of 

We muji alt holy and ardent defirt in holy Ordinances. 4* 
We mult come to the Ordinances, as the Hart to the brooks, Luke n. 37, 
or as the Eagle which rlyeth upon the prey, or as the poor p ^-4»«^ 

Hooping Israelites who lapt at the water, Judg.j. 6. Indeed &fes,quafoi& 
there are many defirable things in ordinances > there is a ^hw^cuju* 
defirable Chrijt, defjrable Grace, defirable Life, a defirable jujliti&indui- 

thereare many defirable things in ordinances, there is a ££.* 
defirable Chrijt, defjrable Grace, defirable Life, a defirable j U p ti & 
Soul to fave, a defirable heaven toenfure. It may be add- mur,verbi 
ed, the Scriptures refemble this blefTed work to whatever V^dicatione, 
mzy inflame de fire \ It is light for its pleafantnefs, Jobn%. %ff n T™ fy 
19* It is honey for its fiweetnefis, Pfal.i<?> 10. It is food for tur.dttw' 
its necejfity,Job 23. 12. It is gold for its value, Pfal. 19.10. 
We live by it, Mat. 4. 4. And we penlh without it , Prov. 
29.18. And let our defines anfwer all thefe allurements. 
Indeed we mould come to Chriit in ordinances,as the Bride 
to the bridegroom, with joy and delight •, as the Husband- 
mam to the Vine for a Vintage of ratisfa&ion.P^id rejoyced 
and triumphed in his own foul when the multitude called 
him to go to the houie of God > and indeed the Sanctuary is 
the Saints Bride-chamber on this fide heaven. And thus 
we fee how we may every way deport our felves in publick 
ordinances and opportunities. 


How we mufi improve the interval between the 
Morning and the Evening worjhip in the pub- ■ 

THE publicity worjhip being over, and the affembly of Rofmrtf. '& 
Gods people being fcattered, as fruitful clouds which g©1.4,*$p ' 
ate melted into their feveral drops, kt us repair to the 


3^0 The Practical Sabbatarian. 

■Privata fami- hjfer Church, our family, and follow Ch rift home, and en- 

liaqusobreli. tcrta j n him therewith holy communion. Chrift hath hts 
£io am until. , ^ ,, L . ' L . , , ~ „ 

tatemiiuflrU ie JJ er as wel1 as m<; g reatcr banquettmg houfe, Cant. 2.4. 
fil.ealeji.r And will meet us in o«r houfesas well as in bit own, Mai. 
nomea promt- 21. 13. ,the place oimoxt folemn aflemblics. Me who will 
ruir. Daven. come to the hou fe of a Pharifee, Luke 14. 1. will come to 
the houfe of a believer. Therefore after the publick ordi- 
nances are done and rimmed, let us haite to our habitations 
tHvatTfo as faft as Z^ew to ^at,Lk^ 1 9. 6. to the fame end with 
€cclejij\eam him, to entertain our dear Jefus , and purfue thofe family 
pietjt:,&re- dutie s which are incumbent upon us, which now (hall be 
Ugione <?jcor- opened and difcourfed upon. There are feveral duties 
nans. Theod. w |j j^ mu ft ta ^ e Ll p tfa interval, that it may not be an emp- 
ty and unbeautiful chafm. 
j m Let our meal be adorned with temperance, and raj^fe 

*r -*„•„. Vr lujhious and fweet with holy and favory difcourfe. Hea- 

ViCnWlW Gil- ^ . . . r , I f. *. . .' • i 

curiam, gu^rn venly communication is J alt at the table, is y^ace in the 
Oratio addeum difh, is zfiavou/ in our drink. F#tf meales are thofe which 
praguftewri are Spiritualized, 2nd they have moll of rarity which have 

tif™eiurientes mo& °* heaven * ° ur tablcs are *P read witn variety, not 

™piuTSur f rom our dijhes,but from our difcourfe. lertull. fpeaking of 

fumttm pudi the carriage of private Chriftians at their meals,tells us^ 

as eft utilejta they do not fit diwn before th*y have frayed, they eat as much as 

faturantuY ut mj yf at jffi e hunger, they drink^fo much as is fufficient for tern- 

Vth^peTno™ p^ate men, and are fo filled, as they that remember that God 

Bern ftbi ado- rnufi be worshipped even in the night J'eafon. O the golden 

fondumdeum temper of thefe golden times ! Temperance muft be the Ca- 

ejfe, Tertul. terer ^ n d holy difcourfe muft be the mufici^ofoux tables. Our 

tongues are inftruments, but the good fpirit muft tune 

them. Holy difcourfes are perfumes which are not only 

pleafant to our f elves, but delightful to others, they are the 

trumpets of our piety, the ffrarkf which fly from our zeal, 

the disburdening of a gracious foul, they are a ce.lejlial bar- 

Vrvuntiapii rnony which makes a meal on a Sabbath pleafant and fera- 

vtbibantet phical. And therefore let us difcourfe at our Sabbath 

edam % fed bi- mCQ \s on fome things dilkercdby the 2vfinifter, or feme 

bin* € Vx^ nt iy iritli ' %l matter which may adminifter grace to the hearers, 

vm\ 6oct.t. and let as avoid the common rock of vain and worldly tab. 


The Practical Sabbatarian. 221 

Xenocrates the Philofbpher being in company with fbme 
who ufed evil language, he was very mate, and being ask- 
ed the reafon , he replyed, It hath often repentedme, that 1 
have/poken, but never that I have held my peace. Oh that 
our hearts and lips were heavenly on the Lords day! that Semonojler 
there might be more fprinkling of grace in our difcourfes : ft ad t&fica- 
This would turn our food into Manna, and drop diflblved \toim mcejji* 
-Fearls into our Cup, and turn our board into a Communion rjf *- Theo ph- 
table. Hdly difcourfe, it *** **&* 

Ftrfl, Warms the heart. ,*.Erafm. 

Secondly, It gives vent for grace. 

Thirdly, It is the bellows ot zeal. *£%£ 

Fourthly, It orten awakens confcience. xmixaxk ; Sev- 

Fifthly, It is th§ Gangrene of \~\n, as filence and flattery mo<tdijicet 9 
are the promo t ers ofit. potiesopu* ^ 

Sixthly, Nay it countermines Satan, and turns him out of vel f^ mi ' 
the room where our table Hands, facie! W 

^Seventhly, Holy difcourfes are the freedom of imprifoned Theoph. - 
piety , and the Midwife of that holiriefs which Iks in the 
womb of the heart, the turning up of that truly golden Ore 1 ', 
they are the Saints Shibboleth, which diftingui'fhes him 
from the fooli(h world, which travels with froth and va- 
nity. In a word, holy difcourfe is the eafe of Confcience, 
the facririce of Religion, the Saints refrefhmeht, the finners 
chain 1 and aftoniihment, heavens eccho 5 the delight of Chri- 
ftian Society, It is a twofold Charity : 

Firft, To our felves *, it enfranchiies our affections to 
Chrift i» our heart is full of love to him, and holy difcourfe 
gives vent to our full hearts > it is the difcharge of our du- ant «* I0 > u » 
ty, and fo frees us from the guilt of difobedience j and Co1 ' 4 '*- 
moreover it gives 'fire to our dedolent hearts. Our hearts LuIce 2 4« 3*« 
mujl be awakened and raifed, fbme times by ordinances, Mil, 3.16. 
fbmetimes by prayer, fbmetimes by holy difcourfes, Seyuidcbex in 

Secondly, Which likewife are charity toothers ; They um y*hvfk 
may be their fatisfaUion, an anfwer to their fcruples, a cpv mt!tam ^^ 
rofive to thejr lufts, a checl^to their fin ; thou knoweft not tio^^j 
bu t thy good difcourfe may be as an Angel in the way, to ftop familue infli- 
ibmtfinfuU progsefs, ox aflame toanothers zeal, and a jalve ' »«*w. 

Tt to Dwa1 ' 

322 7he P radical Sabbatarian. 


to anothersfore. Such difcourfe becomes bur table on the 

Luke j^i>7« Lords day, and becomes the Saj?batb y as i-ich attire the 

beautiful peripn, the garment lets offthoperfon j andthe 

>erfon adorns the garment* It is reported ot the hearers of 

loly Mr. Helderjham , that they would go home from 

Church difcourfing qf the powerful and precious truths 

\vhich were delivered* and fo they did ftrew the way home 

with Rotes, and made their miles fhort by heart* fweetning 

Beut <f.<5,7. difcourfe. Chrift when he was with his little family, his 

twelve Apoftles, he would always be fpeaking of the things 

Job32.i8,ip, of heaven, Mar^, 10. Gracious words would flow from 

ao. him, as drops from the fountain,or the morning dew from 

Deut. n.ip. above. It was a charge laid upon the Ifraelites to dif- 

AI at. 12.34. courfe of the itatutes ot God, when they were in their 

houfes fitting with their Children ana* Servants about 

chrijluffuo t hem, Veut.6, 6,7. The two. Difciples going from E- 

?affl\imid* mam " were tJ lK in g of the furTerings and the affairs of Chrifr, 

tempt* inter anc * tnen tne * r dear Mediatour joyns in with them, Luk$ 

namhdset 2 4» 15 • P*» Bound obferveth , 7 bat when we have heard 

•vefpenmos the word upon a Sabbath , vee mu$ difcourfe of it y unlefs we 

<<?tusSabbati wiUlQfi a great fart of the fruit of it. A taljung 6f world- 

eftHtfcMim * y afl k ir3 > w'M'chafe away that truth we *have been made 

fuo) difcipulos partakers of. And indeed none but a corrupt heart would 

d\Uipata tarba chain up .holy difcourfe upon the Lords day i that heavenly 

d*rebi# regni f ea f n when gracious words fhould be our dialed. If the 

ChTmn?^ ™° rdo f God d ™ U rich h in "*> CoL 5> *6> Inhabitants will 

not always, keep within doors, we {hall bring forth our 

treafure for the enriching and edifying of others. And let 

us not excule our felves with a pretence of Jhamefaftnefl. 

. .. Thefhameof the world will not keep us hottivain y why 

*/£ J^ri 71 then from aodly difcourfe ? Sweet and fpiritual communis 

tlejU aute, cation is none ot thole fruits whereof we maybe ajhamed^ 

nontoxic*- Rom. 6. 21- .Nor let ignorance be alledged for an excufe > 

nam eana- ignorance it felf might induce thee to propound things 

cipliS. P rofitable > which will/ewf good difcourfe ; the Queftion 

Tcrtul ' will bege^an anfwer, and the Anfwer will bring forth a 

Ap?L c. 3P» po^eny o£heavenly communion. But in a word, what do 

our tables f efpeciaUy on the Lords day) without favo- 


I I ,11 I — ■ - ' .11 . I .-,,., . ■ , — ■— — -— 

The Tra&ical Sabbatarian. 323 

. 4 — ■ "7 ■ ■ ■ ■ ■ ■ 1 ■ . ■ — 

ry and Chriftian difcourfe differ from a manger. 

After our meal our dinner is over , then follows not One- 2. 
ly the digeftidn of out food, but of the word that better food John 5. 27. " 
which nourifheth unto eternal life j and this will be the Ve}kmnonpu&>~ 
befi wine at the end of our meal, John 2.1b. We muft repeat &$ nddojed 
over, difcourfe over , pray over that word we hear in the j?? m ? w * r 
Morning, in the publick Congregation. Indeed Truth is e ^»af^rv" 
moft p leafing when mod tafted* David calls the word Ho- xaUi $gctf>' 
ney, Pfalmlc). 10. and honey pleales not the eye? but the pa- quaHafmtfi- -. 
late •, it is better food then profpeU ; Then the word doth ^ Scripture 
its work, not when it is onely heard, but when it is ru- ^tado'dome- 
minated on, and is not onely difcovered but digefied > it then fti ca> ^ co y . 
doth moft good to us wheu it is riveted*in us : faftned nails yufaw Ae rebus 
help forward the btfilding, not thole which lye loofe up and facrZ,at<gcha- 
down ^ when we worh^ Gods word upon our hearts , this is rtta *" °$"^ 
like inlaid Gold which makes the richeji embroydery. Hear- Icnjemw" 
ing may bring a truth to the head, but meditation and a Lcid.Prof. , 
careful pondering works it into the heart. It is the feeihing 
of Milk makes the Cream. The Bee fucks the flowr , and 
then workj it in his Hive, and makes honey of it. Satan 
himielf is called an Angel of lights 2 Cor. 1 1 . 14. If e kuows 
very much : It is not truth in the head , but riveted, faft- 
ned and fetled in the heart, which ipeaks us to be tranjlated 
from darkpefl to light, and from th^ power of Satan unto 
God*> A&s 26. 18. Chryfojlome in one of his excellent Ho- 
milies upon Matthew, layes it as a charge upon Chriftians , 
2hat when we depart from the Eccleftaftical Ajfembly, we 
(houldnot in any cafe entangle our f elves in bufineffes of a 
contrary nature, but as foon as we come home, turn ruer the 
■holy Scriptures, and call our wives and children to confer 
about thofe things which were delivered in publicly and af- 
ter they have beendeeply rooted in our minds , then to pro- 
ceed to provide for thefe things which are necejfary for this 
life. And the fame worthy Father makes the Similitude : *ou$ 4^ 
When, faith he, we retire from Fields in their beauty and ami f 9iw£H* 
flourijh,we bring fome Kofeor Violet homewith us i And when w*r*xos*rmh 
we come from a goodly Supper., we bring fome remaines rfV ; -^T^^&- 
ihufe dainties and aive them to our friends : And when we ^^/w*?- 
' Tt 2 ban "**"»** 

324 The fraftical Sabbatarian. 

a t*< ©e*>- have been in public\ Ordinances , Jhall we net bring fome 
^ra^Vtv-^^Ve \ndhtavenly admonition to bur wives^ friends ad 
Xtelrmii ' &l.¥f*** ™^ nn $M dottrine k more profitable then the flowers 
&e?joYiuT*- of the field, or the dainties of ' t\n Table. Heavenly Truths 
-XWI&U, xj r aicRvjes which will not flied, fruits which will not perijk, 
yu-etiw, £ rd a nd delicacies which will not corrupt , &c. So then the 
wiw/Uccfj* worc j w hich we hear in the publick AiTemblies , that 'hea- 

^Ikm'lnt venly * ooci muft ^ e conco ^ ed '> H walled down by 
j^am «/aao h°ty Meditation, ]wj^ fljj>^ by good and feafonable Com- 
yfc> ^vIti.t munication, fanned upon the foul by holy muling and ardent 
fatfyv&t o.n% Prayer. The iced in the ground brings forth grain, not the 
&u <a&yvd- feed upon the top of the clods : The digejled word will bring 
Isae^mlf* forth trpins v dcli st t and obedience. Women when they" 
qudlnnfuft- dr€fs themfelyes, they do not walk by the Looking-glafs: 
dt, utconcio- but fit themfelves before it and fiend feme time in faiuring 
mbwdeifib- every pin : onely to hear the Word is but to wallaby tbc 
bjtiaitenda* Glajfe •, but repetition, difcourle, prayer, and contemplation 

nwbonamre- mu i i P$'* evcr Y truth u P on the toul > and *° lt will ] °ok 
cipiomw, et it amiable and beautiful. The clean beads chew the cud, Le- 
nomen dei t vlt. 11.3. The careful Chriitian will whet the word upon 
invocemur, n j s 0WDj anc j as muc h as may be upon anothers heart. The 
{fa ^di era™ Ber€ *' /is obtained the title or 'Noble, not from^ejri;^, but 
rims <?r od examination o£ the Word, not for any thing they did in 
hmcremiifi the public]^ Aflimbly , but from what they did at borne. 
IW fi fw "/- The winnowed Corn is lit for ule when it, hath pa fled the 
/or^rrur. Hail /and the Fan. The Word dtgtfiid is n> for practice 
Aftsi^u. when it hath palled the meditation of the head, the </i/c*/- 
sidctisope- J™« and difcourle of the tongue, the pondering and the 
tomverbo, ut laying up of the heart. The hearing of the Word onely is 
inde pietotem, fc ut ci beautiful Profped, which is delectable, but not du- 
fifeZT/pien- ™ hu > but the weighing of the V Vord in the fcales of judg- 
Hamdifiatu; ment, the. beatingof it out by the labours of the minde, 
H*c eftmetj makes it a rich trcafure and a jlocJ^of divine counfel for the 
ftudiinojlri , /^, t0 fp enc j U p n. ' The Pfalmift no kite then feven times 
%mrw ex< m one ^^ li profeiTes, .*/;<** the Law was bis meditation : he 
pemt Jaipur a-, did not run over the beauty of it with a glance of his 
rum. paven. eye, or pafs over the mufique of it as the playing of a tune, 
Pfel.up.i5,23» an d foJay aiide the Inftiutnent •, but his thoughts did dwell 
A7*»M*>„ upon 

The PraStical Sabbatarian. %2$ 

w __ — v^. •_ ■ ■■ : -r- 

upon it as the Scholar upon his books : Let us, as our Savi- 
our faith, go and do jo likgwift \ and let us remember, that 
on Gods blefTed Day, and on Gods blcfTed Word, our Luke 10.37- 
work is much at home, in our Families, and with our 

Let us fpend *6e interval between the Morning and E- .3 
vening worfhip in publique, in holy prater. Prayer is fui- 
table to every divipon of a Sabbath : It doth not onely^re- Homines funt 
tare us for publick duties, but fucceeds thofe publick orr ™P arterr *M 
dinances to us v It is like a good wind which doth not onely J dei committi- 
carry us off from the fhore^ but, goes along the whole tuY,qu<eo\cuU 
Voyage r it is a fweetduty, which muft be interwoven in e- turd mimfierii 
very part of a Sabbath. Prayer plows the heart for the feed pparata^ 
of the Word , it, commands rain to profper that feed , it *™f* e J d *L 
fecundates and ripens the Corn when it appears above- znficandumir- 
ground, and it keeps the weeds from choakjng the Corn > It rigetur. Par. 
doth the whole work. When we have been inpublicl^with pfalrn 109.4* 
God, Private prayer in Chriji is the Altar which fan&ihes 
the gift : 'and Prayer in this interval of holy worihip looks 
with double afpedl, backward 'to what we have beard, and 
forward to what we may hear > indeed in this being /% Heb. 4»*^. 
the Word, a two-edged Sword , it hatha double edge for 
our fpiritual advantage. Now our Prayer is like the (word. 
at the eaft of the Garden of Eden, which turned every way. A£s 2,. 2.7. |1 
Prayer in the Clofet often (aves usthe labours *of the Pul- Jer.23.29.. 
pit, and directs the fpeech of the Minifter to prick the Jer.20.9. , 
heart of the hearer. Ananias came to Paul when he was 1 c °*.3« 2 « 
praying, Ails 9. 1 1 . If the Word be an hammer, it \s pray- 
er caufes the ftroke j if the Word be pre, it Is prayer layes 
this fire on. our hearths : if the Word be xfwoifd, it is pray- 
er weilds this 5 word to wound our lujis and .corruptions. 
In a word, private prayer is. the beft meanes to profper pub- 
lick preaching, and to guide the arrow of truth to hit the 
m-ar^pf Confcience. 

Another Duty which muft take up the fpace between the 
publick Ordinances is, reading the Scriptures, When we ^ 
come home from the publick, we muft not be confined to the Scripture funt 
inclofure of the Mimfters Sermon, but we muft open to t\\Q f^itwAv am- 

wid^m* 1 " 6 *^ 


The Pra&icztl Sabbatarian. 

cud viv<e re- w^e though pleajant Common of the whole book of God , 
present antur we mutt read fome Chapters for fpiritual edification. An- 
delisU et mi- f c i m€ u f Cc l t o call the Scriptures the fpiritual Table of the 
~!f/r 1 J * f 0H l f Hrn ift> e d with all heavenly delicacies , and with tht 
cboice[l good things. And on Gods holy day, when out 
own table is taken away i Let this fpread-table be let be- 
fore us for foul-feeding and repofe. Every Chapter which 
, ■ may be read, is an Epitome of divine Truth > which may 
cK?oTfuUint trani U P 0Hr children and influence our fervants^ and which 
micm, Pfalto- may buildup our own fouls , and water every branch of 
-vium decanta- the Family for fpiritual growth in the excellency of the kjiow- 
biuln tentatio- j e( ig e Q j Qbrifi Jefus our Lor<i> Fhil. 3. 8. Hietome reports 

th^efbTZ° of FauL *' that fte ufcd the Scriptures as a Medicine againft 
luebdti In m- w* T y difeafe > If her enemies were violent, fhe would turn 
bulationibu*, 1- over the Pfalmes ± If her temptations were ftrong , (he 
fii* replicabat wou ld fix upon fome part of Deuteronomy > If her afflifti* 
el ° qUi ^imo' ons were fo rc ^ le 5 then fhe confulted fome part of the Pro- 
riuminconfote- phefieof lfaiah\ and 10 fhe drew the Scriptures into an uni* 
tionetnfuam verfal comfort to her. The Word of God is OUT light to 
edifferebjt. guide us, Pfalm 1 19. 1 05. And that family where tne Scri- 
'Hierom. ptures are much read, is a Gojhen of light and pleafantnefs, 
where Ifrael refides and inhabits, when other habitations 
are covered with JEgyptian darknefs , with the darknefs of 
fin and ignorance. Governours of Families are the bejljlew- 
Luke 12.42, ards^ not onely when they lay in provisions from the Market, 
but when they bring forth fpiritual food from the Scrip- 
Rom. 3.2. tures,by reading <onfcionably and conftantly thofe Oracles of 
God to thofe under their roof : for holy Job confidently af- 
o ferts, that the word is more necejfary than the appointed food , 

J°b 23. 12. Let therefore the interval between tht publick 
oSSpS" worlhip be filled up with holy travel in the counfels of God 
amuetlega- recorded in Scripture. Gar Saviour imputed all the fottifi 
musyut exter- niiftakes ofthe Jews to their ignorance of the Scripture ,Mat, 
r mmcmt$cm 22.29 • an( ^ l avs lX as a cnar g e u P on them, to fear ch the Scrip- 
tar ^y e Ta P dhi- ^ rt ^J on -5-39- But ic muit not be > as Chemnitius obferves, 
SZ/idi-'" a tranfientg/^^cf, but a fcrious/e<*rc/? , as Miners for Gold, 
p per- with pains and delight. So then it is a great part of wif'dom 

^rutatio. \ in Familics,to canverfe much with Cods word? but efpecially 
Chcmiiit. on 

The PraSlical Sabbatarian. %2j 

on Gods day, and moft peculiarly when the moflfolemn and 
publick worfhip doth not call them oft'. 


How m muft fiend the Evening of the Sabbath? when 
the Hublick^AJfemblics are difmiffed. 


Here atf many who will give<*« eafieanfwer to the quer Uosabomi *.■ 
(tion propofed, and wdl tell us , that when the }ub- %'°J*'° ,n ° 
lick> fervice is ended, we have our free liberty for all plea- un/> ^p/i/wc 
fing Recreations, we may exercife 0*/r /W in a pairofdte vacem^; 
Bowles , we may exerciie our valour in a pair of Cudgels , Ucircdet hunc 
we may exercifeowr fancy in a Dance, or k Barly-break : d J t e ^^lf t 9 
But all the reply I (hall make, Cthis being fpoken to before) ^iZ^ufum 
is , I hope we have not fb learned Chrift. Now therefore f mm fepara. 
my next task is, to lay down tbofe duties? with which we vit,et elegit. 
may clofe Gods holy and blejfed day. £ret. 

We mujl carefully furvey, what we have been acquainted P '4«20, 
withaU in the publick. The Repetition of Sermons is a heart- . 
penetrating, zndjoul-edifyingduty? the very manfedu&ion, ^/^"Xm 
and leading, of families into the fear of the Lard : Holy pibit, hoc eft, 
truths are thote divine fragments? which mull not be loft, ad corroboyan- 
but gathered up by a faithful repetition. When the Mini- dumw chrijfo 
iter hath e«^e^ to preach, we muft &eg£# torehearfe ■? fuch j w, ^" , rwrw " 
repetitions being the mufical ccchoe? from that fweet voice ^1;^. s 
we heard before. If Paul thought it not grievous to write thres. Alap* 
the fame things, which he had taught before,?^//". 3. r. We John ^.12, 
muft not think it painful or impertinent to rehear fe the lame _ 
things which we have learned before. The repeating of ^ \ \ 
truth preacht, cafts a «e»? light upon it , it clincheth Goipel ^j^!" J^I 
counlelthe fafter upon the heart 5 and fo corruption re- tionesnatura- 
ceives a double? and by confequence a Reefer wound. Sa- let intelleQm 
muel anfwered not God till the third time ? it may be con- g^"'"*™" 
fcience will anfwer that word in the repetition? to which it !^„^^/ * 
did not Men in the delivery. Repetition of Sermons is like jublime fubp* 
the Sun beams in the reperculfion and reflexion, which fhinc aantwdoftn- 

in n<e £vangc-> 


The FraBical Sabbatarian. 

tkjftdefaHo in a moxc fervent heat, and a more confiderable warmth. The 
fub]e8*funt f eC ond fhoot often kills the bird, when the firjl miiTeth : Wc 
ommhweitem know nQt what t ^r eeone i hearing of Gods Word may ad 

verfi. ll P° n t " e ^ ou '' And we re P eat Sermons in our families, not 

ffhX* i % ip one ^y barely to paft away the time of a Sabbath, but by this 

-■ ' frui tfull exerciie our memories are recruited , the Sermon 

is more diftinctly apprehended , the heart is a fecond time 

afTaulted and {formed, that it may be taken and brought 

captive to the obedience of Chrift ; Befides in the repetition 

of .die Word, we have a more private tender ofjife and faK 

vation , mifappehenfions are this way removed , and the 

ginal is cleared by the Copy : We often mijiaks tne Minifter, 

when the Word is delivered \ when we repeat the word, the 

miftake is eafily corrected and amended , to all which may 

be added by this heavenly courfc and practice. Families are 

trained up in Gofpel difcipline, and the more we hear of 

Chrift in public\and in private, the more our love to him is 

courted and conquered \ and thus Servants better underftand 

their duty, and Children better learn obedience. If we leave 

thoie Sermons we hear, at the Church door, and there take 

THaboluseftin- our farewell of them, Satan quickly takes up our loft trea- 

jjar aviffmc- fur*, and then our attempt in the publick ordinances was in 

lica,femen - • t j^ing not probable, that we mould give thofe holy 

fitht habeujt Sermons room in our hearts, which' we were carelefs to 

homo verb ali- lodge in our houfesby aconfeientious repetition. Theftrong- 

nentononpof- € ft hold we lodge divine truth in, isykc^enough. Satan is 

citur. Par. re ady to untie the knot, let mans care tie it ufaft as it mayi 

and therefore we mull tie truth upon the {bui with a three* 

fold cord : 

i . With a diligent attention in the publick AlTembly. 

Chem. Exam. 2 . With a heedfuU repetition in thw private Family. 

dcdicb. Fell. - In ardent fupplication running over the heads of the 

fame Sermon in our more retired and feverer Clofcts. It 

was the cuffome of our fweet and dear Jefus, after he had 

preached a Sermon to the multitude, to examine his Vif- 

Mar,4. _ ciples privately about it, and to rivet what had before been 

Luc. 14. revealed. Truths, likeftars, are left when fixed; and when 

our hcarts,not our undcrftandings^xe their Orbs to move in. 


The fra&ical Sabbatarian, gap 


Vain controverfief) as the wife man (peaks, may not be repeat- 

ed y for that rviU feparate friends^ Prov. 17.9. But divine 

Counfels mufty for that will unite truths to the foul. And 

moreover our flippery memory may be made more confident 

by repetition, and fo retentive of that word, which is apt 

to ilide away. Surely great are the advantages of repeating 

Sermons in our families , it is like Lots holy violence to the Q 

Angels to force them into his houfe. The rehearfal of holy ' lp * 3# 

truth, is afreet attractive to draw Chrilt into the family, 

and it fents the houfe with facred fumes, which the fire of 

the Word fends up : This .worthy practice makes our Si medico non 

houfes Chappels of devotion, and is nothing but Religion ejt opprdrittk 1 

drawn in a fmalier frame. In a word, when the Minilters *? <*&otofei- 

bkffing hath opened the door of the Sanctuary for our de- £*"*' W 
, , r . ,. • * .. crimen el t dd 

parture, let us apply our ielves to this experienced medium attfatotuct fcm- 

ibr foul advantage , our fouls which were tuning in the pub- per inabirere 
lick may be mufical in private, and the Sermon may be more >filufe. $ic e~ 
fweetin-the fecondgnji and tali of it, like the works oi ^ m p '^ u J uld 
fbme learned men, which are more refined and enlarged in ^/V^r„ „r 
thcjecond Edition. 

Another duty calculated for the Evening of a Sabbath, is 2 . 
holy Prayer : This powerfull iervice is a golden thread 
which muft run through every ft ace of a Sabbath , it is the 
facrifice of the Clofet, it is the fervice of the Family^ it is 
the ordinance of the Santluary , it doth feafbnably 'tfaK$wmm pr ^_ 
the morningoi a Sabbath, and ufher in the following duties* cepium ponitur 
it doth fweetly concur with the mid-day of the Sibbath, in gremio deca- 
when our devotion, like the Sun, ihoula be at the .highest- io 8h^nmm 
membringthat the Commandment tor the Sabbath is in the ^^elmir'cc 
midle of the Decalogue. And there is more worker prayer, de&enU*. ** 
it muft (hut up both the Morning md the' Evening Wor- 
fhip , there muft be prayer to beg a blefling on truths al- 
ready diicovered, that in their tight we may fee light^ PfaL 
36.9. And indeed prayer doth moft becomingly clofe the Mat. 13. 25. 
Evening of a Sabbath y then the lifting up of our hands are pf^ I4It2 * ] 
inftead of an Evening facrihce. Prayer is like a fitting Sun, 
which is moft glorious\]ikt a well fraught Ship after its Voy* 
age, which lands at the Port, which is -pleating and joyous. 

U u la 

■ ■■*■■•' ■• ■ ■ ■ ' 

2 2o X#fr fjaBual Sabbatarian. 

Gen. 8. ii. In the Evening Noahs Dove brings the Olive branch.Praycr 

often is this T>ove x when after the travels of the Sabbath, it 

funis up all, and importunes fuccefl and acceptation, then 

Mat. 14. 23. the foul is calmed with peact and rcjoycing. In the Evening 

Dan. p. 21. thrift wreftles with his Father alone in prayer, as if the Sun 

mould not fee the triumphs of his Victory. Daniel was 

praykig in the Evenings and then the Angel came unto him , 

3 Kings 18. 37, ^ me flf en g er f gl a d tidings to this bumble Supplicant. 

' Fire comes upon Elijahs Evening facririce, when Prayer pre- 

Tented the oblation, as a fign of pleafing acceptation. We 

Luke 2. ip. muft thenjbut up Gods day, at Gods kct^ that he may bid 

Eph. 1, 6. us depart in peace> for he hath accepted us in his beloved > 

otherwile we may go to bed> but not to reft : And our con* 

clufive prayers in the Sabbaths evening muft be, 

I. ConfeJJory, Our heft Sabbaths have not elcaped the 
Condom mihi ftainsoftin, there will be iniquity in our holy things \ our 
deus.eiiamfa- foft fc rv ices are like the fpotted moon, or a jewel with flaw. 
TlT aT"" 1 Au & H ft ine would beg pardon for the fins of hit holy duties ; 
e 1 J* ug. ^^ ^^ when our Sabbath is fetting, have more need of 
tears then triumphs, and fay, as the Romans did of one of 
Tam. 3. 2. tne ^ r Victories,, fuch another would undoe them. Prayer 
Pfal.' iip. $9. therefore in the clofe of the Sabbath, mult look up to God 
Jcr.3. 13. w * tn a weeping eye, and we muft pray, that God would 
forgive the ims of our prayers, that our dull ear, flat heart, 
ranging mind, floating thoughts, treacherous memory may 
be pardoned to us,, and that the fins of our Sabbath, may 
not fo wre the fwets of our Sabbath j and (b our precious 
priviledges, become as Vriahs letters, whole contents were 
Altai Sahba- the dejlrullion of the hearer : We let fall an Evening dew of 
r&m, et alia re~ tears upon our veryfervices on Gods holy day. 
qUieS, Zftat U o 2 * Fetitor J> $ u t our.fighs muft not fo flop our language, 

^XtohPW- but we muft be h ^ m ^ as wdl as mQanin & »■ an<1 there arc 
lofileliletchvi- many things we muft importune, the Lord for the winding 
jta?, f>ut<V up of his Sabbath > we muft befeech him, that his fmiles 
requiesgaudi- wou j^ fp e ^ his acceptation of what we have performed that 

wxufft hol v da v > thathis # ir " would fcal u P° n us thofe inftru " 

guMMper^- #k>ns, which we, have heard that day =, that outlives might 
hatumjudai- conform to thofe blefled ordinances which we have enjoyed 
urn* that. 

The PraSiical Sabbatarian. 321 

that day \ that a full fruition of himfelf may -faceted the 
fweet communion wc have had with himfelf 'that day i and. 
that the prefent Sabbath may be the harbinger of an Eternal 
Reft, which is the glorious nferve God hath made for his 
Saints, Heb. 4. 9. We muff like wife ^r^y, that every tuft 
complained of that day may receive its deaths wound', that 
every fin confeiTed and acknowledged that day, may receive . \~ ~ ,. 
its full pardon, that every opportunity of life poffeiTed that w ^or*tionb 
day, may receive its defigned end. Wreftling with God is quiaineaai/o 
never morefeafonable, then an the day of God > then itjs petimus,pecea- 
bothfeafonable and fweet ; therefore let it put its laft hand torum venim, 
to our Sabbath. Of all graces, faith wears the Crown, ™^Zrmm 
Epb.6.16. Of z\\ duties, Prayer wears the Garland, IJ'a- tabur et inxe r 
45. 11. This is the favourite in the Court of heaven, to menim'jn tfit- 
whom the King of Kings can deny nothing. Gods houfe tathnibus con- 
muft be called a houfe of Prayer, If a. 56. 7. not of hearing, £™^^ 
not offinging, not of receiving, but of praying. One letter tibusprogref- ' 
in Gods name is, he is a God hearing prayer, Pfal. 65. 1, 2. fumffeUcem 
It is prayer cznfantiifie afflictions, it is prayer can blefs pro- mortem, etfa- 
vifions, it is prayer cmfweeten Ordinances, and make them luti fa am ***- 
marrow and fatnefs to the foul, Pfal. 63. 5. Prayer is the ^"p.^nic 
Porter to keep the door of 0«r /i/\r j Prayer is the jirong hilt 
which defends the ftrength of our hands •, Prayer is the Cby- 
tnift which turns all into Gold, atfffcit, is prayer can turn a 
Sabbath into that which is £etterfhen gold. Let Prayer 
then bring up the rear of our fervices on a Sabbath. 

3. Gratulatory. In the dole of a Sa%bath, let us triumph iThcf. $ 16, 
and rejoyce in the Lord, and in the cool of the evening let us Semper gaw 
Hot lofe the heat of the day '•> Let not our Sabbath be as Ne* fote,Jinm 
bucbadne&zars Image, whofe head was of Gold, breafl and ^'^"jtf" 
armes of fiver, but the feet and lower parts iron and clay. 
Let not our hearts in the morning of a Sabbath; have hea- Dan. 2. 32,33, 
venly heat, and be in a go Iden temper, and in the evening, 
as dead and cold as the iron and the clay. It is very fad, 
when our arteclions on a Sabbath, are Jike the grafs the Pro- 
phet fpeaks of, Pfal. 90. 6. In the morning it fiourijheth, Zach.i4.d,S 
and in the evening it is cut down, dried up, and withered. 
•Some experienced Chriftians can fay, that upon the con- 14br.23.30J 

U u 2 tinued 

qg3 The Practical Sabbatarian. 

tinucd care throughout the Sabbath, in the evening thereof 
they have received large enlivening of foul. Plutarch re- 
ports of a River, which runsjweet in the mornings but bit- 
ter at night. Let not this be the emblem of our condition £ 
but rather as Rivers have their Evening Tides, as well as 
their morning > fo let it be full water with us in the evening 
of the Sabbath, and then we have many things to praijt 
Jehovah for : 

R&l. pi. 2. i „ we muft magnifie the Name of God, for the time ofa> 

day, that the candle of our life burned one day longer, when 

h&s 17. 28. jjivine Juftice might have fnurfed it out. 

2. For the fweetnefs of an Ordinance. Ordinances are 
the fouls Jubile, the walkj where we meet with our belov- 

E ^ 1, 4 " IX * cd , the Golden Scepter of Grace which God holds out to 
us, now to come in and receive favour, the white fiagoi 
heaven, to befpeak us to yield to Chrifr, and we mall be re- 
ceived into grace and favour -, And how many, of theft Jen?' 
els doth God lit a Sabbath with h 

3. For farther tenders of life and falvation : Let God be 
praifed, thatjti//.the bargain is driving for eternity i every 
offer of pardon in the Gofpel is renewed love*, the frejb 
foundings of Gods bowels, his heart once more yearning to* 
wards the poor foul i And is not this worthy our bigheft 
thankigivings ? The Mrfians adore every new rifing of the 
Sun, and fhall not we More the. Lord for repeated tenders of 

jVufret dettf 4. For the liberty If Gods Santtuary, which is his Royal 
faciemfsuru p a lace to entertain his Saints in, where he gives his fweet* 
%% lU benig- eft and moft fttisfaOory^ifcMew, PJal. 73. 17. There arc 
wTet'omita the goings o£ God, Pfal. 68.24.. There God fheweth his 
facia Yejliieiat power^ arid (hines in his Glory, Yfal. 63. 2. There Gods 
ad templm fu flrength is evidenced, and his beauty unmasked, Tfal.yS-. 
um.etiMin- 6 Aud there he cau f et h his face tojhine, Van. 9. 17. which 
jtauret. . § ^ molt beauti full fight on this fide the beatilical vi- 

Ffal. 14. 2C. 5* tet us praift God for the. Riches of a Sabbath. In this 

$#m, 3. 2. blefled leafbn we enjoy the treafure of his Word, without 

which welhpuld have been, both unholy and unhappy, and 


The Practical Sabbatarian. 333 

by itspowerfuU operations, we are made both gracious and 
glorious \ and the giver of {uch a gift deferves the elevati- 
ons of ourpraij'e, and we mould commemorate it with an 
Higgaion Selah. The light of the Sun, Moon and Stars,are Gen. 1. 18, 
of great concernments to men, they are the Governours of j oc ia, l5> 
day and night : But the light of Gods Word is of infinite 
more value. 7be SnnJhaU be turned into dartyefs, and the 
Moon into bloody Joel 2. 31. but not an Iota of Gods Word 
(hall pafs away or perim. By the Word, the glory and beau- curnonpoteft 
ty of the New Creation, the curious piece of mans redem- iota pew e;qui*- 
ption, is feen and known j conlidering then we have our tunc perim 
Fathers will in our Mother tongue, we have and hear the vo:0 > etfentp- 
Goftel, which brings fuitable remedies for every malady, i^J^^l^i 
fuitable fucour for every mifery, which brings the cojilieji ^q.^ jj iota 
Cordials, and the choyjejl Comforts y let the enjoyment of perim, tunc 
this Word firing our Hallelujahs in the clofe of a Sab- ejet eyuvpv- 

bath. tS** 

6. For the frequency of a Sabbath. This might have been ^ Ut 
an annual, and not a weekly feaft >■ were we kept for feveral 
moneths without a Sabbath, how would our jpiritsjp ring 
at fuch a dayes appearance } Why mould the commonnefs of 
the Suns mining, and the Sabbaths coming, put a blait upon 
the mercy ? A market day once in the rvee^doth not tire or 
weary us v a Feaft and Banquet once in. the weel^ doth not Mar. 12. 42/J 
naufeate or furfet us-, when we mention the Sabbath, a grea- 
ter then thefe inconfiderables is here. A learned Author 
obferves, That near the Pole, where the nights endure divers 
moneths, the Inhabitants in the end of fuch a night, when 
the Sun begins to be feen, they decl^ themfelves in their beft 
apparel, andget up to the Mountains with joyandfinging,and 
cry out, the Sun appears, the Sun appears. And fhall not „ ,. 

our Sabbath, when the Sun of Kighteoufnefs appears, lay as lum ^noi 
great a foundation of joy and exultation in our fouls ? la- traditur pro- 
deed our Sabbath doth not onely . necefptate our praife forprit&e equit 
the fweet proviiion of it, but for the fpeedy revelation of it m fi^faltambw 9 » 
The Circle turns about quickly, and then the Sabbath comes ^^otum^uir 
again, and meets us with his heavenly falutes. The month*- fitim&im&#& 
ly light cf the Moon, how doth it cheat the world ? Much tyytmiu- 

more. Van.- 


The Pra&ical Sabbatarian. 


Gum cavit 
vi, fed fepe 

efl "fefut Chri- 

i Cor. 3. 11. 

Luke 2.52. 

Radix vita 
at em* e\ifi- 

ff«, OYigO, <fy 

promba omni- 
um bonorim 
(stiam& ca- 


Sane iter 9ffici- 
•um et:onomi- 
cum pareniwn 
crga liberot, tt 

more the wee% jplendour oi the Sabbath, when the graci- 
ous per ion leaps in the womb ot'it, as fore-telling thecDm- 
ing of a Jefus , Lukg 1.44. This weekly refi how fweet 
is it to Gods holy ones, and what a Joftning argument to 
praiie and thankfgiving. 

Nor muft we omit Catechizing of Children and Servants in 
the clofe of a Sabbath. The learned obferve , That the 
Greek word wax* 3 , to catechife, ilgnifies to reibund as by 
an cccho. When we draw anfwers from our catechols, our 
children or fervants, their anfwers are but the ecchves of 
divine truth rebounding from the tongue of the anfwerer, 
which needs muft be pleaiing and mufieal to the examiner. 
This work of catechizing is like the watering of flowers, 
which makes them fmell and grow : This is truly dijiilling 
doVtrine likg the ram, Deut. 32. 2. drop ft y drop, which 
probably will make its way into the heart at lait. This 
practice of catechizing is the firit liquoring of the foul, 
which will not calily wear of', This is the laying of the 
foundation Chrijiin youth, and foundations are not eafily 
fhaken : winds may annoy the roof of the Tiouie, but not 
touch the foundation. Governors of families build their 
houfes not with bricJ^, but injhuction ; and the hewing of 
hearts by inculcating the word of life upon them, is the 
hewing of Hone which will Ian; and continue. Indeed chate- 
chizing is the feeding of the understanding, the exercife of 
the memory, the feafoning of the heart, the teaching of the 
tongue to pronounce Shibboleth ; and fidelity in this duty 
will leave markj in the lives of Children and Servants. 
Let us then in the evening of Gods day make a fcrutiny into 
the knowledge of our families, that they may learn to hpow 
God and him whom he hat h fent, and to obtain eternal! life, 
John 17. 3. Maiters are not only to teach their fervants 
their trade, but their Chriji ; And Parents are not only 
to fee their Children trained up mjecular, but in jpiritual 

Firji, Catechizing k a duty mofi gratefully accepted with 
God. God faith of : Abraham, Gen. 18. 18. For Ibpowb'w 
that be will command his Children and his Houjhold after 


The Vra&ical Sabbatarian. 44^ 

1 — ' — : — 

him, that theyjhaUk^ep the way of the Lord. And for this fomejlices'i 
God makes him a great and mighty Nation. God will J^[4^ 
ailuredly blefs and reward our religious care over our rami- ASr 
lies, which is much evidenced in a carefull catechizing of >W : 
them. And as we ftudy to dijfufe knowledge to them, fo ed 
will God power down his bleflings on us. Abrahams crown c 
was not his flock/-, hut his care, not his wealth, but his dtii- P* ! 
gence to train his familyin the fear & knowledg of the Lord. 

Secondly, Catechizing is a duty ftrittly charged upon us. 
God commands the people oilfrael, Deut. 6. 6, 7. That bis 
words may dwell in their hearts^ and that they diligently 
teach them their children. Parents in families mult be as 
lighted tapers, to give light to all who are in the houfe > 
firft they muft rivet Gods word on their own hearts, and 
then drop it into the hearts of their families. Jojhuab's Jofii. 24. 1 5 
refolve was, That he and his houfe would ferve the Lord. 
Govern©rs of families (hould be as Gardiners, which water 
the young plants at the root. 

Thirdly^ Catechizing is a duty moft fuccejfefully purfued 
uponyoung ones. This is throwing feed into a fruitful] 
ground,which will not want an harveft. Timothy was 
trained up betimes in holy Doctrine, and afterwards he 
was a moft excellent Evangelift. When a houfe is ftrong- 
ly built at firft, after-years will proclaim the care and ride-- % Tim. 3.15. 
lity of the workman. As Sir Walter Mildmay faid of his 
Colledge which he built , Emanuell Colledge in Cam- 
bridge, He had planted an Acorn which might bean Oal^ in 
time ; and this worthy Colledge hath been the feminary of 
many learned and excellent men. Every ferious catechi- 
zing of our family is the planting of an Acorn, and after- 
times may fee the fruits of that holy plantation. We have 
all varieties of Arguments to preis this necelTary and excel- 
lent duty. 

We have Scripture.ln the Old Teftament the Jews were to r 
teach their Children the Original ufe of the PalTeover,E*W. 
12.26,27.6c other points of the divine Law.TheLord (peaks Exod. 52.26 
thus, Deut.i 1.18,19. Therefore Jhall ye lay up thefe my words EzckJ, 1 
in your hearts^ and in your foul^and bind them for afign upon 

£■£ your 

33 6 

The Practical Sabbatarian. 

Deut,4. io. 

Horn. 10.14. 

Quando pirvu 
h.peft baptif- 
mum adJef 
cunt, Chrijh 
foUicium, et 
piam inftitw 
4fa»m% cum 
annft crefiat 
puerit. Par. 


Condones Apo 
flolorum f e re 
tantum grant 

A l*P- in 1 £. 
!>(/*• ad Cor. 

t)s rudibuf 

T* puerif ad 
chritfum tra- 
kenim. Gcrf. 
in pact. 2. 

your hand, that they may be as frontlets betrveenynnr eyes y 
andye Jhall teach them your Children, &c. In thofe times 
children were taught the chief points of the doctrine of the 
Prophets, touching God, or the Law, or the Promife of 
the Gofpel, or theufe of the Sacraments , and Sacrifices, 
which were the types of Meffiah to come, and of his bene- 
fits i the(e and other Principles children were taught at 
home by their Parents. In the New Tejlament, Chriii com- 
mands little children to be brought unto him, Mat. 10. 14. 
This evinceth the neceffity of a Chrift for our Children ; 
And how (hall thefe young ones believe on Chrift,of whom 
they have not heard ? and how (hall they hear without a 
Chatechizer, without one to open and difcover Chrift to 
them in the plain and familiar way of Chatechifme ? 
which plain method of inltruction adapts and fits youth for 
hearing the Word from the Minifter, and is the firjl round 
of the Ladder of Knowledge. The careful inftitution of 
children in Gofpcl-knowledge , was no ihanger to the firft 
times of the Church : and therefore the ApoiHe Peter calls 
the Word Milk^ 1 Pet. 2. 2. as being tit and proportionate 

fujlenance for young ones in Religion : And the Promifes 
are called the Breafts of Confolation, Ij'a. 66. 11. (ox young 
Children to lye at , and draw comfort from them. 

We have Antiquity. A learned man faith, ThatPjw/ 
the Apoltlc was a Chatechiji, grounding his ailertion from 
I Cor. 14. 19. where that word we tranllate teach , is in the 
Original , Catechife. The Sermons of the Apo- 
ftle, often opened the very principles of Religion, which are 
calculated tor the information of youth. And the fame 
blefled Apoftle layes down a lliort Compendium of Chriirian 
principles in a chatechijiical Summary, Heh. 6.1,2. And we 
are told, that Cyril of Hierufakm compofed a Catechijm 

' for the benefit of Chriftian youth •, That Gregory Nyjfene 
made a cbatecbiftical Oratioir, And Augujiin wrote a Trea- 
tife concerning chatechizing the ignorant, as being the moft 
proper way of ditfuiingand diiTeminating Gofpel-light. A 
learned man tells us, that Gerjbn, Chancellour of Paris, in 
later times, did ufually iniirudt Children, and did it to the 


The Pra&ical Sabbatarian. 337 

great benefit of the Church of God : The Church did ga- ^^ e 
ther the fruit of fuch watered Nurferies. The fame Author j e / u , ^ d:rs 
tells us, that Gerfon wrote a Treat ife concerning drawing pojlte vers ■ 
childientoJefusChrifti And in this Trad: , falls into this cmdabiturh^ 
holy Rapture ; moft holy Jefus, who after thee Jhali be a- ^£f£er. 
Jhamed to condefcend to children, when thou haft invited lit- 
tle ones to thy f elf ? gracious Chrift , wilt thou intwhie 
children in thy f acred Arms , and fold them in thy divine 
Embraces? Andjhall any who is Jpiritual, and fee kj not his ., 
own things, but the things of Chrift, whom charity, humili- H "j£ Hb.6 ( '.v 
ty and piety guides, refufethe introdu&ion of younger ones, ^ g CC ^p^ 
to prepare them for the Embraces of the dear Jefus ? Eu- mitedeuntes 
febius writes of Origin, that he reftored the pious cuftome Amiciwtvfe, 
of Chatechizing in Alexandria , when in times of perfecu- cm $& P<>* 
tion it was very muchdecayed.C/^/^w was wont patheti- Y ^ e ^ cum J eY " 
cally to perfvvade his Auditours •, that when they came meditarentur 
from Church on the Lords day, That they Jhould difcourfe & comends- 
among themfelvs, and Parents with their children, Majiers rent,quomodo 
with their fervants, how they might aU and do what they V u * im P^ata 
were commanded. And Origen, in his oth. Homily on Le- £""' ***$*»** 
viticus, makes it his ienous Option , That we would he ex- 
ercifed, not only in the Church, but in our boufes in medi- 
tating and canvafing Gods Word\ For, faith he, Chriji will 
bewiththm, who fee\ after him. Thus we fee the Gol- 
den times of the Church much favoured and followed this 
fucceflful prattice. 

We have retfon. 1. Catechizing is necejfary, that No- 3. 
vices and young ones be not entangled and feduced into er- 9^0 Cemel efi 
roneous opinions, Chatechizing is the hammer to beat imbuuncens 
4own nerefies : Cloth which is died in grain before , will ftrvabit odo- 
net eafily take another colour. Youth having drunk in the rem > r$/kd*i/, 
faving and fundamental Truths of Religion, will hardly be 
led afide to another do&rine. The firft fen t remains in the 
VeiTel. The Janizaries are the fi&ceft Turks , and they are 
taken from Chrifhan Parents in their childh od,and fo train- 
ed up in the Mahometan Religion. The fame fruits the 
Tree bears when it is young, it bears ever after. Chatechi- 
zing' layes the foundation which Seducers cannot eafily 

X x ihake 

* 5 8 

The Practical Sabbatarian. 

(hake and pluck up. Ignorance is the mother of weakneft, 
and layes us open to deftruttive changes. 

2. Tbofe who learn throughly the Chatechifme, will better 
Facile eft in- understand Sermons , and they will be able eafily to reduce 
ver.tit addere. whatever they hear from the Word , to the feveral heads 

of their Chatechifm. Mariners have their ieveral fide-winds, 

but they can bring every wind to verge towards one of their 

four chief winds. Principles of Religion take in the whole 

of Religion reduttively, and Principles are dropt into youth 

Condones fine by Chatechifm. One gravely oblerves , That Sermons with- 

chatechi%atione out preparatory Chatechifm and inftruttion are heard to little 

P™P a ! ax ° n * profit or advantage. Ignorant perfons more ufually hear a 

tmollmgnto u- f 0Hn ^ th an a Sermon j like Pauls Companions in their jour- 

jttatijjimi ecu ney to Vamafcus, who heard a voyce, but no language, A<3s 

ditafunt. $. 6. Ignorant perfons travel in the dark, and the light of 

Urfip. a. Sermon doth rather confound then convince them , they 

are ftill more m the dark, and the learning of Principles mull 

bring them in their way. 

3. Chatechifm is moft accommodate to young and in judi- 
cious perfons : A copious and vagrant form of inftru&ion 
is not fuitable to youth and Chriitians of the lower form : 
The Scholar learns not the Greek language at thefirft > it is 
the Accidens, not Homer, is fit for his firjt fetting forth in 
the travels of literature : Every thing is good according to 
proportion : We eat not loaves but morfels j The Nurle chert s 
the meat, and then puts it into the childs mouth : Incul- 
cated principles mult rirft be prepared for children and Ser- 
vants, and dodrines mud run parallel with their capaci- 
ties. The. Sun rifeth by degrees , nor doth it get up to its 
full height till its jult time. 

4. We have intereft : If we will have obedient children and 

faithful Servants, let us pave their minds with Scripture- 
principles, and this will chafe away that ignorance which 
is the ipring of all irreligion. Every flowr the beaft feeds 
upon, we have the . fweetnefs of it in the milk '■> and Co all 
tbofe truths we infinuate into the hearts of our Families in 
a chatechiftical way , we (hall find in their behaviours and 
carriages, The cojl we beftow on our Gardens, we find/// 


The Tragical Sabbatarian. 


the tyring, and then the fweetnefs of the Rofe , and the 
beauty of the Tulip will court both our eye and our fmell > 
Co in this cafe, our pains in cbatechizing will be found in the 
towardlinefs of the youth of our Families * and if we would 
turn our houfes into little Churches, chatechlfm muft be Col, 4 
thechiefeft confecration \ But if we lay afide this fuecefs- 
fulduty, Ignorance will overgrow the Family , and then a 
cloud of ignorance will eaiily melt into a thower of pro- 
ianenefs 5 The darkne(s in the head will turn into darknels 
in the deed > and our Family may not love Chriit , probably 
becaufe they do not know him. Well inftrntted are ufually 
well governed Families : Let fomething then of the Sab- 
bath Evening be fpent and employed in this influent iall 


1 Cor. 2. 8. 


Singing of Pfalmes, is the Mufique of a 

♦He Feaft of a Sabbath is not to want the mufique of a F . r 
Pfalm -: The Lords day, faith the Pfalmift, Pfalm 1 1 8. j^ 5 lp * 
24. is a day which the Lord bath made , we will rejoyce and u * 

be glad in it : And Pfalms are the ecchoes of joy, the hearts Rcvel * 4 " If * 
melody, the Saints tuning his Hallelujahs. When we fing Revel. 5. 13. 
Tfalms, we feem to joyn iffue with the 24 Elders mentio- pfa j m 
nedin the Revelation, and with the Quire of Angels , the mi00 - a * 
(ubjecS of whofe Song is the Lord, and the Lamb who fit 2Sam - 2 3-^ 
upon the Throne. David was not onely the great King of 1 Q\ lton 8 
Judah, but the fweet Singer of Ifrael i and he did not one- ' I3% i 

ly compile his ffalms for the Church, buthimfelf did fing Nehem.12.nj. 
forth his Songs to the Lord \ nay , the whole body of the j uc jg. 5 . 3. 
people of Ifrael, though they cannot be Pfalmijls , they p , . 
will be joyous in the praifes of the Lord, 1 Ghron. 13. 8. im30, 4- 
The wall of the City was not dedicated without finging, p ^ mi ^^ f * 
much more the worfhip of the Temple was not celebrated 
without the fame method of praife & thankfgiving. Singing 

. X x • 2 is 

o 4 o The PraUical Sabbatarian. 

is the eommanded mirth of Mountains , Ifa. ^, 2 ~ 
It is the Exultation of the Earth, Ifa, 49. 13. i t j s 
the pleafant triumph of Saints,!/:?. 51,11. It is the Trophit 
of Victories, Ex^.15.21. It is the Mufiqne oflfraels Quire, 
iOW. 16. 9. And then fwrely, it is ih&jojftl f 
Gods holy day. Gods piajfe is much let forth by fnglig* 
andall varieties joynin confort. The trees of the Wood, 
1 Cbron. 16. 33. The fphearsof the Heavens , Ha. 44 . 23. 
The Kingdomes of the Earth , Pfalm 68. 32. The -Saints 
m their greatejt numbers, Pfalm 149. 3. The Saints in their 
greateft jiraights, Ifa. 26. 19. The Saints in their greatejt 
^flight, Ifa. 42. 10, 11. The Saints in their greattji delive- 
rances, Zcpn.3.14,15. The Saints in their greatejt neceffiuer, 
Ifa. 52. 9. Ifa. 54. 1. The Saints in their greatjefl -pl e & 
Ifa. 65. 14. Jer. 31. 12. How comely then doth /?#g«?g 
divine praife to the divine Majefty £e/u the holy day of God? 
3C0r.14.26. And we are to take notice , that Pfalms are not ouely cal- 
G0I.3.KS. culated for the puhlici^Congregation^ but like wife for />ri~ 
UquiwJipo- vate families. There muft be * g[»jr<6 in our houfes > Our 
JfoL non tan- children like the lejfer birds muft iing thepraifes of the Cre- 
tum de public* atour i Our fcrvants muft underftand the chief fervice in 
in * £ l e $ ca l' A firiging forth thankig*vings to the Lord, and Governoursof 
TamTvt Families mull be g*iA/ of the Chore, they muft be Prefi- 
vatis.DrJun- dents in this complacential fervice. Tertullian tells us, 7bat 
n . .j the Chriftians in the primitive times had their meetings be- 
tolf*™**- fore day to fingtojefus Cbrijl; fo fweet was this Duty to them, and reputed fo neceffary. Eufebius mentions fome 
edcavendum Hymnes, , winch the Chriftians in the early times of the 
chri'hctDeo. G fp e l u fed to recite and ling forth ; And Nepes compi- 
LilMaEpifl fed'tnany °f thefe divine Songs for the fervice of Dyonif- 
■ 97. us and his Brethren. Pliniwsfecundut, though an Heathen, 

fymniproiym- makes mention of Chriftians finging of Pfalms to their great 
pank fumantur p i:i \k, i n bis Epiftles to the Ernperour Trajan. Gregory Na- 
fSs P cL ******* much piefotkthe finging of Pfalms and Hymns up- 
tibus. N22. on Chriftians in their JbUmn days, for the avoidance of fidling 
Niceph. Ub. Inftruments, and of light and jocular fangs. And as if pjalms 
13 cap. 8. were not ouely the difcharge of our duy, but the confu- 
tofc^ao°o tatioir of the. enwj of otbtrs, Cbryjhftom commanded 
p? *' pfalmes 

The FraSiical Sabbatarian. 34 

if alms to be fung in the night for the fuppreffion of the 
Arrian Herefie. Bafil, as Ruffi.n attefts, commanded the peo- 
ple to meet for the pouringout of their prayers, and Ringing 
of Pfalms. The Eajtern Church , from the time that the fflotctmn&i 
Sun of Righteoufnefs arofe in the Eaft , did propagate the in ?* l f ni * Yl 
ufc of ynging of Pjalms and Hymns to fucceiiive Generati- ^ ^ d& /?o- 
ons : Nor was the Western Church defe&ive , in praiiing teeftobferva- 
andprattifingof thisfweet and reviving Duty. Holy Am- tut. Dr.Jun. 
hrofe fo zealoully prefTed this duty of finging of Pfalms, that 
he would not allow times of perfecuti©n, a fufficient reafon 
to intercept it * But the Empreis Jujiina raging againft Plebsinecde- 
him , He commanded the common people to lye in the Churchy fid excubabat, 
and there fing PJ alms and Hymns , according to the prattice llk™f}j a c ™' 
of the Oriental Chrijiians, that they might not be fnfible of t1 {, Jntur jg, 
any forrow or tedioufnefs : and this cufiom prevailed in after- cundum morem 
times, and was fcattered into other places : the Churches in *'" Onentalium 
other parts imitating this worthy pr attic e.- And Paulinus P artlum >" l P ' 
teftiries, that the fame excellent Amhrofk brought Hymnes f H " ^, **' 
and Pfalms to be fung in piiblick in the Churches of Mil- * ' 
lain, and this practice overfpread almoft the whole Wefiern oTddentis 
Church. Paulin.inVit . Ambrof And if you ask what provincial 
Pfalms were fung in thofe Early dayes of the Church , An- manage refert. 
g&f/fo/einformeth us, The Pfalms of David. Aug. confef. lib. p aulin, 
10.cap.33. And Jheodoret joyns in the fame z{fexthn,Theo- 
dor. Hift. lib. 2. cap. 24. And thefe Oracles were warbled 
forth with a lively and fweet voyce , that the truths which 
were fung didfeem to get a new life by the tune , as the lame 
Auguflin averres. Chryfojiom affures us, That the words of rpfe de canta* ) 
Davids Pfalms were the conjlant matter which was fung , torum pfalmo- 
that which did feed the voyce, and the rejoycing of Chri- wot Davidico- - 
ftiansin his time.. Thus finging of Pfalms was the ufual ™™^ST'' 
and commendable practice of the golden times of the p i a tarecen- 
Church. And fing to the Lord, Pfalm 47. 6. muft be the feu Chryfoff. 
command which muft lead us up and down a Sabbath, and HonuUtftrcr*- 
efpecially put an Higgaion Selah upon the clofe of it. Now b Jt l ^ U v \ 
for our more comfortable management of this heavenly fer- '*" 
vice and fliritual recreation ., we muft confider, 

Singing of Pfalmes hath excellent P.refidents. That fer- 


2 \2 The YraSiical Sabbatarian. 

vice is much J weetned, which is exemplified by thebeft Pat- 
Job 38. 7. ***** - We have the beji of Pcrfons going before us in this 
Heb. 2. 10. way of holy ^e/igk. The Morning ttars of the Church 
have fung together i 

1. Chriji himfelf, the Captain of our fanclification as 
well as our falvation, hath gone before us in this holy pra- 
ctice i he fang* Hymn with his Apoftles, Mat. 26. 30. 
He fang with the Apoftles, to (hew us, that Pfalms are cal- 
culated not onely for the public^ Congregations , but pri- 
vate Families: He fang not with the multitude, but with 
the Vifciples : And Chrift fang in the Evening, to evidence, 
that the Eveningoi his own day is the moji fit fealon for 
Hymni funt t his heavenly duty. And he lang immediatly before he fuf- 
So d £tT fered > t0 ! lal this ° rdinance with his blood. And if it be 
fit'lauffr non Queried what Hymn Chrift fang ? Learned Expofitors are 
■ dei t nonefi various in their opinions, and (hoot (b much at Rovers , 
hjmnut, c rfi that I (hall #0* yr<zy to take up their arrows. Eut it is not 
fnlaurdet, et w j tnout remark, that Augujiin gives us the full and rare 
ITnlThym' description of an Hymn, which may help us in this caie: 
ntffi Oportet Hymns, faith he, are the praifes of God fet forth in fing- 
ergo utjit hym ing : If it be praife, and not of God, it is no hymn > And if it 
n&habeatbifc y e p ra if e f God, and thefe praifes are notfung, it is not an 
*j ia ' * /Jj' ct Hymn, And therefore if it bean Hymn, it'mufi have theft 
contieum. ' three things, Itmuftbe praife, the praife of God, and that 
Auguft. with a fong. Chrift then was verfed in this holy practice : 
VfalmiDavi- anc j fa t | ie j-[ ly Qhoji pens a Pfalmfor the Sabbath, viz. the 
did funt fcri^ p 2 Pfalm: that as there is the Lords Prayer to guide us in 
^"n^Q*7 that holy duty, Co there is the Lords Pfalm too, to excite 
ArtUmvficoj and ftir us up in this feraphical Service. 
vincenti,pr<t- 2 Q ^[y Princes have glorified God in this duty,2 Chro. 
€ 2% C "mf t a 29.30. iD^compofesPfalmes* and Hezekiah commands 
fjjnjlatq\ut them to be fung \ The chief Magifirate joynes with the 
addebimm Ji- chief Mufician : And he that takes the Scept-er in his hand 
v.emperduca- t0 g 0veril the people , he likewiie takes the Harp in his 

,U ? ^f% hand t0 im £ thc P. raifes of the Lord ' FjCl!m V s ' 5- J>avid ' 
^ITinVjaU and AJaph, Hezekjah and the Levites, all joyn to fmg forth 

n»35 *jri- the praifes of God. There was among the Jews a Freftft 

hm* Bithn* of longs, as .well as a Governourof the People. 

3. The 

Tht Practical Sabbatarian. 343 

3. The Holy Afoftles , thofe bright luminaries of the 
Church , they have made thk mufick^ in their Sphears, 

Acts 16, 25. Paul and Silas fang fraifes to God in their Exod. 15. *z 
darkeit Dungeon j though their feet were, their tongues 
were not in the (locks. 

4. Eminent Fathers: Some have been cited already to give vpv*<> ^^ 
in their teftimony to the pfaifeand practice of this duty •, I iV W 7<d ^ 
will onely fuperadd one more, One moil worthy among the ,^ * m ^ 
worthieft, famous Bafil^ who thus difcants upon iingingof Queft. 117' ad 
Pfalmes i cc Look whatever is profitably difperfed through- Orthodoxos. 
c< out the whole Scriptures, the fame is gathered together £ft pfalmus a- 
" in the Book of the Pfalmes , and therefore this Book of mmarum trdn- 
" Pfalmes was preferved , that thofe who are Children in futility, tactf 
cc years, or altogether young in manners, might in (hew £& hfc7hli- 
"iing in meeter, but in truth might inftrud their own ^arumprem- '" 
cc fouls > the inftru&ions of the Pfalmes being fung both at pruarium\P[aL 
<c home and abroad. A Pfalm brings quietnels to the mind, ^»< turbos et 
" is a peace-maker, reprefling the perturbations and palfions ^ w cogua-^ 
" of the mind i it doth mollihe anger, and procure love and J)J"^2w 
" friendihip among men, fuggefting unto the mind a certain m oUit t eft ele- 
" concord, and a common bond to unite men together, and mentum incipi- 
" compelling men to the harmony of one Quire. A Pfalm entibuf> incre- 
<c is .inftruftiouta the ignorant, an increafe to them that "^T 
"profit, and one voice of the whole Church : This doth g^ ' 

" beautifie ioIemnities,and caules Godly fbrrow, for Pfalms 
cc do pull tears out of the molt ftony hearts. Thus far the 
Renowned Father launches forth in the praifeof Pfalmes, Hoc. injlimtum 
that ftiritual incenfe, as he is pleafed to call them. And inh^dierundi- 
from the Primitive Church, this heavenly fervice hath been e ™ ^ m ^; f 
propagated down to our very times. This* duty, like the us% Qn * ' 
Sun which runs through the ieveial figns of the Zodiac k, 
hath palTed the tempers and difpofitions of every Age. 

Singing of Pfalms hath not onely excellent prefidents, but a. 
enforcing reafons. The Pfalmift faith , It is a good thing to 
fingunto our God^ Pfal. 47. 1. This duty being Mktz fruits 
full Cloud in the Summer feafon, which is not onely our 
fcreen againfl the heat, but melts into a fhowre for the earths 
refrefoing. It doth not onely make a Canopy for us? to keep 


544 T/je Practical Sabbatarian, 

of ihe fcorching Sun, but makes a draught for the ground to 

fatisfie its parching thirft : So we do not onely magnifie &od 

•Jofli. 6, 20. m finging of Pfalms , but we folace our felves, and put our 

own hearts into a ftiritual delight, 'this duty is much t» 

Edification. Our fouls are built up as the walls of Jericho 

were pulled down^ by loud founding forth the praifes of the 

Lord j while we praife God, we engage him, and as holy 

muficians, after we have drawn our tongues and hearts into 

Cum hihyftati the Quire, we (hall have our reward. The Apoftle advilcs 

infervimuf, the Ephefians tojpeal^ to one another in Pfalms^ Eph. 5. 19. 

aiificaxxona fne chriitian at the fame time carrying on a three- fold de- 
etutiUmii mu- r 

cffhdtbemu*. 1. He praifes wod. 

paven. 2. He works divine truth upon his own heart. 

- 3. He infttu&s thofc who joyn with him. And the 
tune f wee tens^ it doth not lofe the Scripture Counfel wftng 
to God. 

Singing ofPfalmes doth very much advantage us j it can 

fto/tthmgr+f"*'*™ a Fri fi n -> Aas l6 - 2 5- ?aul and Silas by finging chafe 

t\<e cdeflnim a Way ihe terrour of the night, lighten the heavinefs of the 

raunn gaudio\ chain, enlighten the darknefs of the dungeon. This divine 

lonvemwfo- Service can turn a Prifon into a Paradife, a place oirefiraint 

Pfalmos^C int0 thc S lorious liberty of the Sons of God. Cyprian well 

' advices us j Let not^ iaith he, <z# hour of grace want its joy - y 

let fcr ions conventions of Gods people found forth Pfalms before 

the Lord, 

This holy texvice prepares usforfuferings. When Chriit 

' was ready to be offered up, then he fings an Hy'mnc with his 

Mat. 2(5. 30. Dl f c ipies •, Chriit fups and fings, and then he fets forward 

MamnTet t0Waicis the Qx °^' ^ m ^ . Lord > whereof fin g in © is 
enimanoftra onely the rebound^ armes us againft the dint of furFering : 

wlte cogna- He will fcarce be fenfible of approaching flroaks, whole 
tumiDewPfal- heart is taken up with God a»d Chriir, and is in the midft 
^^^[.ot'hisHaUelujabss no more then the three Children? feet 
eametur uuli- were P arcnec * when they trod upon flames. Chryfojhme in- 
tas et v:4u- forms us, That God appointed Pfalms both for our gain and 
pt<v. Ghryf. recreation : Thus being wrapt vrc-ftizM fcarce fee! the thorne 

in the flefh. 


The Practical Sabbatarian, 545 

This foul reviving duty chafes away fears. When the 3. 
Church of Chrift was much threatened byTyrants,and thoie 
Wolves of the Evenings, whofe Den was at Kome\ Among Pfalmu* 46 
others, Luther was the white, thofe Archers mot at j but 1+utheri VfaU 
in the midft of the greateft fears, Luther would call to fing mm diclw - 
the 46 th Ffalm, which fince is called Luther s Ffalm \ Thus 
did that incomparable man , as iffinging of Pfalms was the 
holy fpell, to charm away all griefs and fears, the threats of 
persecutors might raile and procure. As perfect love, (b in- 
ward joy cafts out fear > the triumphing and the trembling 
of the heart at the fame time, being inconfiftent. Whilft we 
are beginning heaven in this work^ of Angels, as Bafil calls B*pl fo hub- 
finging of Pfalms, we are got above the frowns md fears of p^j et VIYU \ 
the world. 

This heart rejoycing duty can make travels frveet and plea- . 
fant % it can fhorten miles, arid haften ftages, Num. 21.17. Sive intem . 
A learned man obferves, That finging holy fongs, it is the plumconveni- 
mufick^of the Temple, the pleafure of the feafi, the' delight ofmuiaderan- 
the Table \ and it may be added, it is the recreation of the fa**\fi$*k&< 
journey. The Children of Ifrael had a wildernefs to travel 2Zm!a\mZ 
through, but they had a God to converfe with, andfweet^, autabum 
ordinances to refrejh themfehes by, they made their jour- nobismeripfis 
nies plealurous \ and the change of their ftages, wasonely inPfilmuh- 
the variety of their delight ', finging to the Lord ftreWed <t umur * 
their way withrofes. Num. n. if*. 

Thbfoul-raifing duty hath facilitated victories^ 2 Chron. 5. 
20. 22. When the people of Ifrael began to fing, andtopraife ^ 2Q<22 ; 
'God, the Lord fet ambujhments againji the Children of Am- 
nion, &c Thus ringing of Gods praifes hath not onely a 
melody in the Church, but a force and a power in the 
Camp. Swords fometimes are no fence 'againft/^gx, when 
God and Chrift are the matter of them. 

Singing of Pfalms hath heavenly ends. 3 • 

By it we glorifie God. Singing, it blazons Gods Righte- 1. 
oufnefs, Ffal. 145. 7. By it we blefs Gods Name, Ffal. 92. pfal. <5<5. a, 
1. By it we evidence Gods love, Ffal. 47. 6. By it we de- lfa J\^*'* 
clare Gods Majefty, If a. 24. 14. By it we teftifie Gods tfaW- 
cy, Ffal. 89. 1. By it wepubhfti Gods Judgements, Fjal. 

Y y 101, I. 



The Practical Sabbatarian. 

Pfal. 47.^5. 101. I. By it we proclaim Gods power, Pfal. 59.16. 
This (acred duty David urgeth with more then ordinary fer~ 
Pfel. p$. 1. wggt And in this fervice we joy n confort with the while 
Creation : The brute and inanimate Creatures praife the 
P(al $8.4. Creatour &y finging to him. The Mountains cannot pray, 
but they canfing^ If a. 44. 23. The Valleys do not meditate^ 
but they/mg, Pfal. 65. 13. Singing is the harmony of the 
Forreft, % Chron. 16.33. Ringing is the muiick of rhe Grove, 
Pfal. 104. 12. Nay, the Heavens f\ng,lfa. 49. 13. And the 
Earth frigs, PjaL 96. j. Thus the ghiire of all the Crea- 
tures bear apart in finging the praifes of the Almighty. 
2. Singing of Pfalms is an excellent means to draw out our 

Cant, 4. i(5. Graces; and they indeed are the muficl^ which make the 
harmony, they are the Jpices which flow out with a plea- 
£ant, and an aromatical fent. 

1. Singing draws out, and exercifes our joy, I fa. 12.2. 
The joy of the heart is onely midwiv'd into the World by 
the fongs of the lips. 
?iat 4? 7» 2.. Singing draws out our faith. The Heathens fing to the 

vain Idols, and we to our Jehovah. Singpraije, faith the 
Pfalmift,.^ our God. Our fpiritual fongs keep time by the 
handof faith.. And foTertullian obferved, (as was fug- 
gefted before) Ihe Primitive Chri{Hans met before day to fing 
Hymns to J (Jus. Chrift, their dear Redeemer. 
Wat; 16. 30. 3. Singing draws out our love, Ija. 5.1. We fingmoft 
fweetly in the armes of our beloved. Chrift (ang with his 
Rfal. 33 1. ApolUes, the Difciples of his bofome. Mofes lings with the 
Children of Ifrael, the Brethren of his love* When we 
ling to Chrift, we fing to him, who lies as a bundle of Myrrh 
between our breajis, Cant. 1.13. It is love dilates the hearty 
Semper />&- jt is love fweetens the voice, it is love makes the tongue an 
bile. Arid, inltrument of perpetual motion. 

4. Singing draws out our thanksgiving, Ifa. 38. 20. Sing- 
ing is onely gratitude put in meeter, and fet in tune. The 
gratefull perfon comes with his harp in his hand, as Jefb- 
Prov.2p,<5. ^/y s D aU ghter did, to congratulate her returning and vi- 
j^.- .dorious Father, Judges 11.34. Singing Pfalms only be- 

3 °' 4 ' comes*/?* righteous, who '(hall eternally praife God for the 


The Pra&icjl Sabbatarian. 247 

bleffings of their falvatioi} by Chrift. We may fing mufi- 

cally, but not joyfully, not heartily, with unpardoned guilt 

upon our fouls. A wicked man is a Parot in this duty, he is Prov. 13. 14, 

onely Sataus Nightingale. The Prophet faith, If a. 65 . 14. 

The Servants of God Jh all fing for joy of heart. Wicked men 

can have no peace, If a. 57. 21. and therefore no joy. A grave 

Divine well oblerves, That praife and pfalms w%ll become. 

the Saints, who fing with affeftion, reverence and under fi and- 

ingt otherwife this duty is as a coftly garment, which is 

rich and beautiful in it felf, but it fits not the perfon who 

is to wear it. 

Singing of Pfalms doth admirably chear and exhilerate the ? t 
foul. The Apoitle fpeaks, Eph. 5.19. Offinging Pfalms and HmtamChtim 
Hymns, and making melody in our hearts ; this duty js ,th^ fiu^ Atoflo- 
fweetfhout of the foul, the jubilie of the inward man, a fpi- lu* ad lanti- 
ritual exultation, the triumphal gladnefs of a gracious heart, am > et exulta- 
nt fofter rapture. We may fay of this Service, as Tremelius u ' nem & r i tu ~ 
doth of Davids harp j That by the mufic\ of it , the fiorms of^antelT 
Sauls Jpirit were laid, and he was compofed andjerene. This chriftiamfmo 
Service can calm a, perturbed and difcompofed fpirit. An- jubitent.AUp, 
gujiinc confeffeth, That oftentimes for joy he wept in the Aug. lib. 3. 
Church to hear the melody of the peoples finging. And Beza Confef cap 5. 
acknowledges, That at his firfl enter ance into the Congrega- Cez« Paraph- 
lion, hearing them fing the 91ft Pfalm, by thefinging thereof m **^' pi. 
he felt himfe If exceedingly comforted, and he did ever fince bear 
the fence of it dearly engraven on his heart. Dr. Bound ob- 
serves, Pfalms are mofi convenient for the Sabbath, for that 
14 a time of joy, and there is no joy comparable to that we have I Pct.i.g, 
inChrifi Jefus, who fills our hearts with joy unfpeakable and 
full of glory. Indeed finging of Pfalms it reveals and con- 
fines our joy, it is tht (mile, and the gracious fmile of the 
foul. The Apoitle James advifeth us to turn our mirth in- 
to the right channel , If we be merry let us fing Pfalms, Jam. fpjimitmsot^ 
5. 13. Our mirth mould be as the mufick of the Sphears, leftem**, etc* 
pure and cceleftial -, As the waters of; a firing, and not as the tyfi' e hiimta- 
waters of a pond, which eafily putririeth. Our joy then ttm no fl ram 
rlowes, and break/ out in this blelTed duty of finging .n^ndm^' 
Jjalms, which is the only vent of inward complacency, the Daven. 

Y y .2 heart 


The PraStical Sabbatarian. 

heart being the chief mtrfich^room- of a Saint. 

In the fingingof Pfalms we begin the fervice of heaven, 
fmging is the triumph of glory. In heaven we read of 
the fong of the Lamb, the long of Mofes, Rev. 15. 3. All 
varieties in the Pallace of the great King fingfongs to the 
Lord, and to the Lamb who fits on, the throne , Rev. 5. 9, 
12,13. Thetwenty four Elders ling a newfeig, as if they 1 
aKTOrft wou ^ out - v y and double the tribes of Ifrael, as in their 
quceeunqican- number , fo in their praifes to the God of Ifrael, Rev. 5. 9. 
liones vavin The Angels lift up their voice to ling the Pialms of heaven, 
argumenns j^ eVt 5. u. Thole glorious fpirits though they have nn- 
ritunt >m tongues, yet they have voices to celebrate the praifes of the 
q^j^ Divine Majelly . The Harpers Hkewife have a new fong- . 
qu<e fol'umm- ^ ev - *4- 3- an d joyn ilTue in the fame harmony, to evidence 
dd dei laudes that heaven is a place of joy and triumph. Now as no Or- 
cor.tinent. can dinance better refembles the company of heaven, then that of 
** ca 'f^if~ the Lords Supper,whexc the Saints meet to feaft with, andon 
veculiaves fa ^ rfl ft : $° n0 Ordinance better relembles the harmony of 
ma^is arttficio- heaven, then the finging of Pfalms. .when the Saints joyn in 
}>, angujhore the praife of theii Redeemer. It is not without a Selah,* 
qiudjm forma, note of obiervation, that the Apoftleis fo copious in fetting 
Daven. down, the feveral wayes of the Saints prailing God, viz* 

In Pfalms, and Hymns, and fiirituaU Songs, Col. 3. 16. Is it 
not to prefigure that plenty and joy which is relerved for 
them, when they lhall always joyn in confort with the mu- 
Pfol.7r.22. li^k of the Bride*chamber ?■■ David fmging with his harp 
here looks not fo like the King of the Old, as a Citizen of 
Rev,, 1 4. 2. fke Ne „ Jerufalcm. 

Singing of Pfalms muft be managed with prudential can- 
4- tions. 

In this heavenly, duty the heart muft be prefident 
I# of the Quire. Heplayesthe hypocrite who bids his harp 
Uanvoxfcd awake when his heart is alleep. Affection muft be loudeft 
votum,ncm in cycr y pf a l m . The Apoitle faith, That he will fing with 
r;''; :/,:;;;, theftint, 1 C& r+ I* IkMrftdlsus, His heart n># re* 
djmms,feda- dy, his heart was ready to fing and give praife, Pfal. 57. 7, 8. 
murscjmat in PJal. io£. 1. The Virgin Mary fings her magnificat with 
zursdiuAvQ. her hejrt, Lnkt 1.46,47. Bernardino Tratt of his tells us, 
" " ~ ~ When 

The PraBical Sabbatarian. 349 

When reefing Y films, let us taly heed that we have the fame Demodo beni \ 
thing in our 'mind which we warble forth with our tongue h vivendlht ™ m 
and that our Jong and our tongue run not feverall wayes. Audiantilli 
Spiritual fongs mutt not be as icedes which drop from the p^ p ^^' 
eves of our mouths but as jparhj which fly from the hearths ff!j^eft%o- 
of our fouls. If there be only the calves of " our lips, it fo n0 n voce tan- 
much refembles a carnall and Jewifh faenfice. Hierome ti)m,fed corde 
tells US, We muft not aft as players, who ft retch their throats camandum.nw 
and accomodate their tongms to the matter in hand \ hut ™ ra &? °~ 
when we fingYfalms, we muft atl as Saints, praifing God^ not Hieroru 
only with our- voice, hut with our hearts, A fweet voice N • 
plealeth men molt, but a melting heart pleafeth God moll. voVm^fed 
Thou ftudieft cadencies and to run divifions,{z\t\ \ Bernard, fr^gg volun- 
Study to breaks thy will, and tokgep under thy corrupt affecli- tatem, nonfer* 
ons, and do not jo much affect a confonancy of voice, as con- wtantiim, 

formity of manners. It is not a quavering- voice, but a con f omnil: A m 

11- r - • T/- , , a n- i • r ji r vocum,fed 

trembling fpint, IJa.66.2. Auguftine complains ladly of COUCO rdiam 

lomein his time, who minded more the tune, then the truth mrwn. Bern, 

which was fung, more the manner how, then the matter A 

what, and this was a great offence to him. 

We muft fing with grace in our hearts, Col. 3. 16. Viz. 2. 
Either as fome expound it with gratitude and thankfulnefr Hon incommc- 
for the word X*W or ace, is fometimes fo taken, 1 Cor. 15. dhcum canti- 
57. And indeed thankfulnefs is the Selah of this duty, that "Tj ggj 
which puts an accent upon the murick and fweetnefs of the £ 0t Daven. 
voice '•> we fing the tha?iksgivings of the Lord. . In times of ^ mi! & pro „ 
profperity, when God crowns us with his loving kind- fpetu rebus ad 
neffes, Yfal. 103,4. We are then fiirred up to fing forth canendum 
thepraifes of God, and every fart of man makes up the mon ^ mur £"» 
Contort j the eye looks up with joy, the tongue fets the g^. ^atiiudi 
tune, the hand claps with triumph, Yfal. 47. 1. The heart ntidebitus eft 
is the Organift which fets all the reft on going \ that bo- & planum- . 
fom inftrument begins the fongs of praife. effaius, Davj 

Secondly, Bifhop Vavenant expounds with grace, viz. 
with graceful nefs, with a graceful, dexterity* which brings £t P Yoae >f e 
both profit and pleafure to the hearers. When we ling \ Q % m% 
Pfalms, we muft fing feriouily and folemnly, not lightly or 
fenfually to gratifie a curious e?,r > or a wanton fpirit. 


3^0 The Pra&ical Sabbatarian. 

Pfalms they are not the Comedies of Venus , or the jo- 
cular celebrations of a wanton Adonis, but they are the 
Spiritual! ebullitions and breakings forth of a compoled foul 

PiV.ptf. 1. to tne h°ty an d incomprehenfible Jehovah. Therefore 2X*~ 
vid will fwg a new long to the Lord, Pfal. 96. 1. (i. ej in 
the Hebrew dialed, a moft excellent (bug , a fbng tuned 

Pfei. 137.4. with fuavity, compofed with piety, and warbled forth 
with real fincerity. 

Thirdly, This phrafe with grace may mo ft properly fig. 
nifie, the acting of grace in that heavenly duty. Not only our 

Cumin con. heart, but Gods fair it mult breath in this (ervice, in it we 

fpeSIu dei Can- mu fl. a £ our joy, our confidence, our delight in the Lord. 

[7nfidera°in Singing is the triumph of a gracious ioul, his unconstrained 

tmnte.Ectn. exultation, which is not penned up i« f/?e wzi^ by meditati- 
on, nor confined to the ear in attention, nor yet chained 
to the tongue in prayer and fupplication, but flyes abroad inJa 
ncrefolemn Ovation, praiiing him who caufeth him to tri- 

a Cor. 2.14. n m ph in Chrijt, as the Apolile fpeaks, 2 Cor. 2. 14. In ling- 
ing of Pfalms the gracious heart takes wing, and mounts up 
to God to joyn with the celeftial Quire. 

We mu\l fwg with understanding: We muft not be guid- 
ed by the tune, but the words of the Pfalm \ and mult not lb 
much mind the mehdy, as the matter : we mull conllder 

■phi. 4". 7. n ^ )dt wc iin §^ as wc ^ as b°™' we ^ n &' ^ ne tune ma y a ^* c< ^ 

1 Cor 14 15. tne /^^9S but lX IS the matter affects the heart. Vavid in 
Sbin'tun <& tn£ 0le * Tci ^ mtnt 5 p J jl "±7-7' And tne Apolile m the 
intlui^nxian #«*i I C^K* I 5. call for undrrftanding in finging, o- 
o^owr 4/a/fo- therwife we make anoife, but we do not fwg a ipintuall 
i^, ur fatt/sroi.fong i and fo this duty would be more the work of the 
& ejytlumi chorijlcr, then the Chrijtian •, and we mould be more de- 
■dmdfifur!!' lighted with an Anthem of the Muiieians making, then with 
tulutnoumo' a Pjalmot the (pints enditing. We muft there^Qre png 
JdapfjJlenti* wifely, that net only our own hearts maybe affected, but 
buffed<& ab thole who hear us. Alapidc oBfcfves, that the word «ir- 
audientibm derjtanding m^wtion^d by the Apolile, 1 Cor. 14. 15. it is 
SS^S* ^'9 in thc Hcbrcw > whjeft ^n^sjrofound judgment, 
pZftuiZu'dtJ- and w in the Septuagint, which ligniries the acutenef of 
turn car ebiu understanding, the iharpnefs of it, the mind of the under- 
par. in Cor. Handing, 

The t rati teal Sabbatarian. %<i 

ftandmg, if there be any more fpirituai, and freed from the 
body. And thus we mult ling our Pfalmsand fpiritual pfallite &M- 
ibngs. A learned man obferves, We muft rellijh what we ger\\ir y ut ni- 
fing. Now the unJerftanding muft lead the way to the nir umvos in- 
taffe and die gult. Let me fupcradde one thing more. The ffi*" 9 & 
Apoftle m the rorementioned place, i Cor. 14. 15. faith, pfUit» 9 eta!u 
He will pray with the ftirit, and with understanding; be will qui vosaudi- 
fing, with the fpirit , and with underftanding: So then we unt&qua'vos 
muixfing, as we muft pay. Now the molt rude and igno- Pffl u » im &- 
xant Petitioners will underftand what they pray, rather SJnt ' ap \ 
then they will Petition in the dark, they will confine ^ m ' fiZrumllT 
felves to a form, or to the Lords prayer. None Co igno- S ua iqnot\non 
rant as not to underftand what they ask. Unknown pray- tm Oratfo 
ers are the fbloecifm of Religion, they are only a vain mut- frnt 9 qudn 
tering, a troublefome noife > Children know what to t ^/^ inurmun 
of their Parents, and their minority doth not fpeak Co Luke 18. ly 
much ignorance, as to wrap up their requefts'mz cloud, Luke 11. 13. 
that they cannot underftand their meaning. It is well ob- 
ferved by a learned man, That the prayers of the Papifts in 
an unknown tongue, are not Jo much a fupplication as a mur- 
mur. Now ignorance in finging falls under the fame 
condemnation with ignorance m praying, and is as great a 
fbloecifm *, when we underftand not what we fing, it fpeaks 
the barjhnefi of the voice, the bardmfs of the heart, and the 
impertinency of the fervice. 

We muft fing to the Lord : In finging of Pfalms the diretl a. 
intention of our minds muft be to God. And we mult be Dcohudeiet 
afTe&ed as the matter of the Pfalm is,and our pre fent condi- hymnot ingra- 
tiondothoccaflon.Singing is put of divine wor(hip,apiecc tia ™ m &i*- 
of Gofpel fervice. The Apoftles counfel is, That in ling- ^l™"' 
ing we ftjould makg melody in our hearts to the Lord,Epb.>$. p ,, ' e an - 
19. And leaft W€ fhould omit this circumftance,which is the niftrpactt,fpt- 
jubftance of the whole duty , the Apoftle repeats his coun- rituals thymi- 
&1, Col. 3. 16. and advifcth us to ling with grace in our am > ^erciti^ 
hearts to the Lord. A learned man obferves , 7 bat the right "^f/™' 
finging of Pf alms if an evidence of the holy fpirit inhabiting mit^obrieta. 
the heart, anda fpirit of joy breathing in the Saints. And if temfuggerit , 

the fpirit of the Lord be in us, he will be aimed at by us in etlaaymas 

a H rower, Aug* 

, • — - - ' ■ ■ -. «— — ■ » ^ " I — T~^ I . 

332 T/^ Practical Sabbatarian. 

Pfal.7. 17. all our duties. The fpirit will mount iervice upwards,wil! 
Pfal.30. 4- Hfi *f the foul in prayer, PJal. 25.1. //*. 37. 4. will lift 
Canurein */ the hands in rcqueit, PJal. 28.2. will lift up the head 
xorde domino, with joy, Pp/. 1 1 0. 7. And will lift up the voice to God in 
nonvocemex- finging. David faith, P/i/. 111. 1. I will praife the Lord 
C ] udit 4r%r C0Y ~ Wltn m y wn0 ^ e n ^art. Deborah and &zr<z4 ling their trts- 
clSoceTon- um P hal fon S " '*<£"4 Judgt 5. 3. And the Pfalmili calls 
jungenimmo the fongs ot Si<w, the Jongs of the Lord, Pfal. 137. 3,4. 
tier. Dav. Singing of F [alms properly is nothing elfe but the lifting up 
IneorcQiJen- the voice, and the heart to God. One gravely tells us, Our 
tiebant^qui fixgings mu(t not ferve our pleafure , our wantonnej's, our 
huncjpiruuj' gain, but our Saviour, our Chrift, our God. In this heaven* 

*™n?nT w *' ] y mufick wc mftft ftud y> not fo much to ^ time -> that we 

tribucn&um \u ^° not *P ^ f ^ e ^onfort, as to /^ the heart clofe to God, 

dicarunt. that we do not fpoil the Duty. The heathens celebrate 

their falfe gods, Neptune, Mars, Jupiter, &c. with Songs 

and Hymns, and think that by this fervice and worftiip 

Chriftiani they proclaim their greatnefs and Divinity : AndfhaH 

effhnt foliti not we much more celebrate the praiies of God and 

amehcemesn- chrift, who hath loved us, and given himfelf for us, Gal. 2. 

yuCfoZ™' 20 * in Pfalms and Hymns and fpiritual fongs> mall not God 

qua/ideodi- nave the fweetnefs of our voice, the melody of our hearts^ 

cere. the longs of our lips, nay the mufick of our k*lj lives j that 

all that is within us and without us too. may praife his holy 

and glorious name ? 

And thus at laji, there is laid before us a Scheme of Sab- 
bath obfervation, and we are inftrudred how to keep the 
•Hal. 4. 8. j Lords day according to the Lords will ', which doing, we 
fhall lie down at night with fafety and fatisfa&ion. A 
welljpent Sabbath will warm our bed at night, will ftiew 
our bed withrofes, will Tent it with perfumes, nay itrewit 
with pearls, and we may joyrully expecft a full crop of 
bleffings the fubj'equent wtt\\ nay, our future life may 
-be prrfpered with the gifts of the right hand and the left, 
and drenched with the ejfufions ot the upper and the nether 
■fp rings. 


The FraSlical Sabbatarian. 



Some fupplemerital Dixz&ions for the better ion of 
the Lords day. 

BY way of Addition and Appendix fome other particu- , . r ^ I 
lars may be annexed and fuggefted for the furtherance wtewmvit* 
of this blefled fervice. Indeed much of Religion is fum- tempw. . 
me~d up in the care of Gods Sabbath,, anjl we mould be as 
chary and tender of this truft, viz. The Lords day, as fa- 
cob was of Benjamin, in which Child his life was bound 
Up. The prophane perfon wafts this golden talent, the for- Luke ip. 20. 
malift wrap it up in a Napkin, but the fedulous Saint puts it 
out to great advantage, and will "give up his account with - 
joy. Bifhop White tells us, The peeping holy of the Lords E\ fli op Whits 
ddy (and why then Jhould he plead io much for recreations m hi s Preface 
on that holy dayO it is a wo rh^of piety, a Nurfery ofReligi- ^ ^^' 
vn dndVertue, a means of fowing the feeds of grace, and of g a £,bath. 
•planting faith andfaving knowledge and godlinefs in the peo- 
ples minds : And our blejjed Lord and Saviour heingduly and 
r etigioufly ferved and worjhiped upon -his own holy day, impart- 
xtb heavenly and temporal benediUions. Thus this learned 
man feems to lay the whole weight of Religion, and to en- 
ikfitbe whole reward of godlinefs upon a due obfervance of 
Gods bleffcd Sabbath : And let this ever be the praife of 
his learning. Undoubtedly Religion and the Sabbath are 
twins, which live and die together : And the piety of the 
Sabbath is the profperity of the Nation. But let us hafteit 
to fome further directions for the more fvveetand full dif- 
charge of Sabbath-piety. 

We mnft ketp Sabbaths not only perfon ally, but domeftically, ~Dir. 1 . 
not only by o\xrfelves^Q\xt by our families- It is not enough 
for thee to pray, but thy family mull joyn in prayer. Abra- Gen, 18. 18. 
ham caufed his family toferve God, which gave him no 
fmall irftereft in the love and heart of God. foftjuas holy 
tefolution was, fhathaadhUheufe wouldferve thi Loret. J°^-24. 1?. 

2z On 


the Practical Sabbatarian. 

Jofli. 241$. 

■mi nna 

fixed. 20. 10. 

VfxeJJiian obe- 
dtentut not ex 
cufitfervum s 

Jjcandi fabba- 
tum lege con- 
fifingumuv om m 
ties ex xquo, 
her us Z> do- 
tninw , pa- 
ter & hberif 

On a Sabbath every houfe fhould be a leffer Temple, where 
all fhould meet to worfhip. Every one muft keep this holy , 
day in order : Superiours muft be carefull that inferiours ob- 
ferve it. Can a Mafter of a family be faid to keep a Sab- 
bath,whcn he is praying,and his fervant is finning,his Child 
is gadding, his Wife is vifiting ? In Heaven where there 
is an everlafting Sabbath kept, there the whole Hoji is 
praifing God •, and the Inhabitants of Heaven are called a 
Family bytheApoftle, £/>£>. 3. 15. Our fervices mutt be 
themnfique of a Confort^ not of zfingle Inftrument. 

In the 4th. Commandement , Servants are commanded 
the fantlification of the Sabbath, as well as Matters , and 
Children as well as Parents. This blefTed Command takes 
in the whole Family, within its circuit : And learned men 
obflrve, the neceffity of obedience doth not excufe the fer- 
vant from obferving this day , onely the neceffity of com* 
pxlfion : Servants muft not work this day by command, 
but onely by overpowering force and violence, as the Ifrae- 
lites did in their JEgyptian bondage. 

In matters of Religion , there is no difference between 
bond, or free, male, or female, Gal. 3. 28. Everyone hath 
a foul to look after, an account to give , a Chrift to purfue, 
a Heaven to take by force, Mat. n. 1 2. There dwelleth a 
piece of immortality in the bofbme of the meaneft fervant ; 
And that Child which hath no portion to receive , hatli 
a.CbriJl to enfure , which is the work of this holy day. 
Mufculus obferves, The common Law for the keeping of the 
Sabbath equally reacheth all , and is a common bond to oblige 
all •, and in this it is like the Lawgiver , It is no refpedter 
of perfons ? ^&f iq. 34. nor muft the power of Superiours 
prejudice Religion. A Governour of a Family cannot law- 
fully call off his Children, or Servants from religious ob~ 
fervations, and io from the duties of ji Sabbath : and Reli- 
gion is as much the intereji of the meaneft Servant, as of the 
greateft Matters , of themoft inftiriour Peafant , as of the 
aaoft noble Prince : Nay, the lower our condition is here, 
the more ftr icily we fhould keep the Sabbath, that wctnay 
inaev ouceftate tQwrnc^ vx that place and condition where 


•* dm > in' i m 

The Practical Sabbatarian. 3$$ 


•^11 civil dtftin&ions will be taken away. Thcgreatefi Mc 
giftrate is called to be a nurling Father of the Church .of 
God, If a. 49.23. and therefore herein muft he look that 
the Church be fed , and not delivered over to dry Nurfes. 
They are Gods Ordinance, and their power is of God, for 
of themielves they can do nothing, J oh. 1 9 . 1 1 . And there- 
fore they muft honour God,& uphold his Ordinances, 1 Sam. 
2.30. They muft give to God the things which are Gods, ^ om W> 2 > 6 ' 
Mat. 22. 21. and muft employ their Power and Authority 
to the fervice and glory of Chrift : Wherefore feeiug p 
Chnft is the Lord of the Sabbath, Ma,\ 2 . 27. Mat. 12. 8. Wov ' 8 - 1 ^ 
They muft take efpecial care to ferve the Lord in fear and . tf -., 
trembling, and remember to kgep the ChrijUan Sabbath \ 2C * 4 ' 4 * 
becaufe the Kingdom is the Lords and his Ch rifts , who is 
King of Kings, and Lord of Lords, Revel. 11. 15. The 
duty of Magiftrates is, . , . 

I. To reprefs the profaning of the Sabbath, and to ufe all fg™*^ 
means for the accomplifhment of that worthy and glorious poteft jubet. 
deiign. Namely, Sen. 

1. To forbid^ Nehem. 13. 15. 

2. To reprove, Nehem. 13. ij, 1 8. 

3 . To threaten, Nehem. 13.21. 

4. To hinder, Nehem. 13. 19,22. And, 

5. To punifh the profaning of Gods holy day, Nehem. 
13. 20. 

Secondly, To command, and to compel! the Lords day 
to be fan drifted, 2 Chron. 34.33. And 

Thirdly, To fan&irie it himfelf, his Children, his Court, 
his Attendants, both privatly , Pfalm 5. 7. Aas 10. 1, 2, 
and alfb publicity, Ezek. 46.2,4. 2 Kings 11. 5, 7, 9. The 
duties of private and publick fanftifying the Lords day, tye 
and bind the Prince and other Magiftrates^ no le£s then tht 
meaneftoi the Subjects, and the moft pedahtique perfbns ; 
And, where the Prince negleUs the ftridr , and holy obser- 
vation of Gods bleffed day , this lin will make his C.rorfin 
(hake, and his Scepter tremble, and rip up his moft ftately 
Pallaces, to let in divine wrath and difpleafure. It was the 
prophanation of the Sabbath , which haiten'd and afcer- 

2 7 2 sainsi 

3 ij 6 T\ye Pra&kal Sabbatarian. 

tained Hezekjahs doom, as may be. clearly obferved, Jer. iy_. 

27. If ye will not hearken to me to hallow my Sabbath, 1 will 

kjndle a fire in the gales of Jcrufalem , and it jhall devour e. 

the Eallaces thereof and it Jhali not be quenched. Andlejfer. 

Govcrnours, every Houfholder over his family , who may 

b^ called an i??feriour Magiitrate, in regard of his Authori- 

ty in the little province of his family ^ it is his duty to fan- 

Eph. »4« dtifie the Sabbath himfelf, he muft keep it with all care, 

Hal. 101. <5,7. an j jjijgence, and move in the circuit of Sabbath duties as 

Eft. 4. i<5. a ^ ar - mlts Q r ^ . ^ n j ne mu ^ comman( i anc i compel! his fa- 

Sub proncmine mily thereunto, that they may effectually pr a dice it , as well 

.. as himfelf, and this he mult do *# his proportion as. Magi- 

"p^ffl? ftrate in his own Houfhold - Purely, if -Kings in the midft 

minantes.ta- of all their glittering attendance, their courtly delicacies, 

ires et Manes numerous add refles, arduous affairs,, mult not forget to keep 

familU. 2. j J0 iy tnc Sabbath day, both themfelves, and all their bejpan- 

e£Y$mccfucv g/g^fonriiy much more muft the private Governours of 

//<* 3. Pcr/b- iamilie?, who lye not Jo open to tempting avocations , nor 

n* miniftraraes are dazled with fuch courtly appearances, take, care that them- 

fervi et Ancil- f c \ v es and families ferve the Lord , on his own holy and 

/./.Rivet, bleffedday. * 

4# The Edicts of State,and conftitutions of the Church, like 

. , - the two fpringsof J or 6c Van, have both met in afulljlream 

VYoin&eneceJJe r . • /- • ■ n ^^ rn. r j • 

edutmmofa- t0 ca f r y on tnis * ervice againft all rehitance. Ludovicus 

(erdotesjkeges, Piw the fon of Charles the Great , put forth this Decree ; 

ei Principesy Ihatjt is a necejfary duty, that in the firfi place Priefis,aud then 

omnefq; fidsles ftixgf an d Princes, and all 'faithful! per fons, do moft devoutly 

^ UU tr' d f'~ exhibit dueobfervation to this holy day. This ferious Prince 

*tiam atquTre- cnafts the obfervatLon of the Sabbath for all : that every 

veremicvide- one being fettered by a Law, might not loofely paffe over 

TotiJJimt exhi- this heavenly day. And as the Edicts of Princes, enforce 

BeanuLud, P. tne general obfervationoi the Sabbath, high as well as low, 

JMGre ^uL an both e( l HaU h *> the. Conftitutipns of the Church. The 

to. " Council of Paris decreed, that all Jhould hgcp the Lords day, 

Goi ernours, Kings, Princes, Priefts, and all faithful per fons 

fhould procure it to be kept, and that no man preface to make 

ruerchandife to do his. pleafure, or any count rey wor]^ but that 

they with all endeavours of foul do attend to heavenly frai- 


The Pra&iaal Sabbatarian. %$ 7 

fes, &c. Ambrofe , ia his time complained cf Tome Ma- Tsduit mihi 
tfers, who would call away their fervants to hunting, when ™derefervuhs 
they were going to Church on the Lords day , and fo by their f^^gisiefii^ 
own finning drew others into the fnare, not remembringthey mntsS a& ve- 
Jhouldbe guilty of their fervants fin , and of the hazard of mndumperdo- 
their immortal fouls. And a learned man of our own Na- minor avocany 
tion obferves : that 111 thofe Conftitutions commonly called l^^T^ 
Apjofiolical, it was exprefly commanded, That fervants p eccataacctl . * 
(houl'd heat leifure on the Lords day for attendance upon the mutant alien*, 
worjhip of God, and for learning of Religion. Thole early Am J> r ' 
dayes of the Gofpel commanded all, every one to mind the ^^^^ 
great work of Religion, and to inure themfelves to divine ^J^jLti? 
Knowledge. Our own Church is not the leaft in providing, j)jk 7 & h fa 
that all perfons obferve the holy Sabbath. So in King Ed- jfo iv<n@&as* 
wsrdstum, the exprefs words of the Homily are, Sithence Lib.7-cap.1pj 
which time, ( the time of our Saviours Rjefurreclion ) Gods 
people in all ages have alwayes without gainfaying -ufed to Homil. de 
come together upon the Sunday, to celebrate and honour the temp. &loc.v 
Lords bleffed Name, and carefully to keep that day in holy precum. 
Reft, both Man, and Woma>t, Child, and Servant, and Stran- 
ger, dec. Andfoin King James his time, it was enacted 
as one of the Canons of our Church , among other things , 
'That Parents and Mafters of Families Jhould infirutl their 
children and fervants in the fear and nurture of the Lord, e* r n Ec 1 f. 
jpe daily on the Lords day. Thus the care of all places where Angl'cansei^ 
Chriftianity hath been profeiled, and in all ages which (a- An. Dom, 
voured anything of Religion, hath enjoyned the generall T ^03« 
obfervation of the Lords day •, and the meanefi Servant hath 
come within the compafs of Royal Edicts, and j acred con- 
ftitutions, as well as the molt coniiderable Eminent Supe- 

The bowels of Parents might enforce^ this duty. Can a 5, 
tender Father, or an affectionate Mother fee their Children 
trifling away the time of a Sabbath , flighting away the Or- 
dinances of a Sabbath, and neglecting the private duties of Refarguenfa' 
a Sabbath,and not be filled with fear and amazement > How e fi Pjren ; 
(hall the fruit of their loynes jtand before him , who gave twn & ni ' 
the Commandement tor the Sabbath in the midft of a fta- ^fTcuh^ 



The Practical Sabbatarian, 

t *Jw*JqMc in, ming Mountain, Exact. 19. 18. and be accountable to him 
fcddepietat* w [ 10 i s the Lord of the Sabbath, Mari^2. 28. and who will 
irxrefiepto , • d the f ecrets ot a n men according to the Gofpel > Rom. 

minta flint lot- ' ** _ _ ~ . . , . . . *? . . r 

/iVi/f Rjv. 2.16. Can Parents lee their children grzez/e thejpint, who 

delcended molt glorioufly on the Apoftles upon the Lords 

day, Atls 2. 3. and break that Commandment which is 2. one of Gods Ten Words, Dent. io. 4. Nay, pollute that 

day which is founded on Chri(ts/^/^i/jcj/Re(urre^ion, and 

not be furprized with dread and confternation ? I may ex* 

poftulate with fuch, as once the Church did with the Lord, 

Ifa.<53. 15. where x the foundings of their bowels? Parents love their 

Children, Co far as they love their be.tter part j it is confix 

Job x. 2i. derabic, death will (trip them of *ff the fruits of their care, 

excepting that which they have taken for their fouls. Not 

Ex ma parte ori \y divine command, Exod. 20. 10. but natural affettion 

*j"ad ""«/' k a< ^ us t0 tne difcharge of this duty, (viz.) To fee our Fa~ 

fuppKcium fu- mily k ee P b°b *h e Sabbath day. What foftnefs and tender- 

jHnendum, a- nefs did Chrift (hew to his family / how fwe.etly did he in- 

ternumFatr* ft m & t ^ em / Mar\^. 1 1, 12, 13, 1 4, &c. How pathetically 

manigsnerita. How carefully did he lay up tor tnem a divine and glorious 
CTor.Chemnit, inheritance / Lfc^e 22. 29, 30. And at lafthow willingly did 
he fhed his blood for them, and he wm jiraightned till he 
drank up his "bitter cup for them / Luke 12.50. Let us write 
afeiMfifo Co£)', and ihew <wr /02/e to our family, as our dear 
Jefus did to his •> and then we (hew our love to them, when 
we fee, they ihew their love to God, in a carefuU keeping of 
his holy day. 
6, The excellency of the Sabbath jhould draw the whole family 

to an obfervatiou of it. The Lords day is the Fort-royal of 
Religion, let us all lbnd in our places to obferve it, and Co 
we mall freferve it \ there are many who lay feige to it, to 
xace and dcmolilTi it : Some fet their wit sow work to op- 
pofe the Votlrinal part of it ', Some fet their wills on work 
to oppoie the Fraftical part of it. Now let us countermine 
theie mijereant endeavours : 

1 . By being much in prayer, that the Lord of the Sabbath 
would perpetually preferve his own ordinance. 

By 2. 

The PraSiical Sabbatarian. 359 

2. By being much inpratlice; that we and our houfes 
ferve the Lord on his own bleiTed day. Standing and fe- 
rious fan#ity,if it cannot convince men to mind theii duty , 
it wilt engage God to (ecure his own inftitution. The Jewes 
never loft the Sabbath, untill they reje&ed Chrift, who is 
the Lord of it > they had the OraclesofGod, Rom. 3.2. till 
they repudiated the Son of God. In the O/^Teftament, they , 
went to worfhip God with their Flocks and their Herds ^ Hefichu 
with them, HoJ. 5. 6. In the New Teftament, let us take primimjud*. 
our Children and our Servants with us in the worfhip of isddeoreve- 
God > Let them be with us in the publicly, let them be with lm fwh M* 
us in private duties of Gods holy day, (b we mall enfeonce ^J^f^ ' 
our priviledges : And every piousfamily (hall be as a Mace- P U a,™ $*„**' 
donian phalanx to iecure the Sabbath from violation and uf/iperju- 
fubverfion. Sin and neglect makes the forfeiture of fpiritual daeot ad Gen- 
bleflings > a careiefs contempt of the Word, brings a famine tiles &™ en *- 
of it, Amos %. 11. And the flight ohfervance of Gods day **"*' ap * 
expofeth it to reproach ; So that often, the Wolves of the Ha i, I# g 
Forreft, violent men, purfue it with perfecution * and the CanU \ ^ 
little Foxes, clofer Hereticks infeft it with their contagion. 
Let us therefore with Mofes, re(blve, We will go with our 
Young and with our Old, with our Sons and with our Daugh- 
ters, for we muft hold a feaji unto the Lord,^Eji.od. 10. 9. Exod. 10. p. 
Chemnitius obferves, That to the fafiification of the Lords 
day, befides publicly duties, there is worh^ to be done in f ami- Chernni r . ex- 
lies, as iuftruttingoffervants, relnarfal of Sermons, reading ^t! : a^q 
Scriptures, counfelling and quicfyiingfuch who are under our dc ditb. Feft! 
care^ that all may keep Gods holy day. Ah ! let not us and Lu jj e 44 
our families loje our Sabbaths, becaule we did no better 
kgep them, not forgeting that ufually Children are wrapt up 
m a common deftru#ftion, Luke 19. 44. And fo much the 
more earneftly mould we endeavour to fold them up in a Judc v 
common lalvation, Jude v. 3. 

It well becomes the wifdom of the Governours of Families to j % 
fie the Sabbath carefully obferved. Superiours muft not leave 
the keeping of the Sabbath, as a thing indifferent to the di£- 
cretion of the family ', they muft intreat' them, they muft 
frovohf them, they muft compel them. The tings Com- 


ike. IraBical Sabbatarian. 

Vm genes mand was to compel the gueft? to come in, £«^ 14. 23. Tii.; 
compcllit in* fi c k child if he will not take his phyiick with a jmile, he 
troire utf; mu Q. c | j t w j t { 1 ^ ,, ^ t ^ e child mult not die and mifcarry, 

olllTet°cha- ' Thc cufc oi - the flc *> thc rtrc »g th or ' corruption, the irirmu- 

ritatemtqui* ating temptations of Satan will <*tf. ^17 Sabbath obferva* 

mm hbemir tion i and therefore here indulgence is the greateft hfiu 

vellet, uttpfius anc j m iLdnej s is the for eft cr//e/fy to the precious fouJ. 'Thy 

eflemconii- f am ji y had better endure /&*/•/> reproofs, then fconbim 
'Vise, et cum eo J w _* . / > *. J ., , . . J t> 

in sternum de- jflaaie**, As Mr. Sbepbeard uied to his weeping Audi- 

litiaremur 9 non tours, It was better crying fon? then in Hrtf. As ZXuz^ 

Mmu/H ^nc^ {aid of Gods Houfc Pfal. 69. pi P/rtii 119. 139. fb Gover- 

dreosinviM, n0HrS f families mould fay of Gods day , ffce zeal of it bath 

'Vernal™™™*- eaten t ^ em u ^' T ^ Children and Servants mufi k$ep the 

vumjlimitmal- Sabbath holy j there is an abfolute neceliity of it j and woe 

humlegi>,quo to the Governours of families , if through their neglcd-. 

content cord* t j ie j ay f God IS /lightly over-paft. Nebemiab caufed the 

d £lnat 6t ttt° S Sabbath to be obferved, not Co much by mi/rfperfwafions, 

difcarlnilfget, as peremptory command, nay, ><*r/> *«*/ <*<;«** threatnings, 

cr ]uflitiamfu- Nebem. j 3. 17, 19, 20. And fo thisgood man, eipoufed trie 

am,folaenim Magistrate to the Saint. Let every Mafter of a family go 

vexath iat in- and do ^ jitewife; And as Superiours muft JrVi fl/y aiiw, 

\f. therm!' & Infcriours mufi fcwm/, ew^ce Sabbath obfervation 

Children mull enquire of their Parents, EW. 13. 14. And 

Ifa. 28. ip- .Servants mull joyfully obey their Mailers in all holy and fpi- 

ritual commands, Col. 3. 22. They mull fpend frugally the 

time of a Sabbath, folemnize feriou/ly the ordinances of a 

Sabbath, perform readily the fervices of a Sabbath , and 

as lejferfiars (bine imthe holy and exemplary obfervation of 

the Sabbath. 

© lb at ftp ay ing principle ofi nt erejl jhould prompt Governours 

to thk duty\ 

1. Interejl y if they regard their prefent peace. Slight Sab- 
baths will make float hfuH Servant^ and ftvbborn C hi Id re n 
Cjrlubri'Umet When we do not fajven the family to the holy duties of a 
in omnia mala Sabbath, we leave them to ibebyafs of their own corrupt! - 
eiiniouapro -ons, .which will eafily carry them to every thing inconve^ 
psr.fum. :ntm How many Servants in the great City of the Na- 

tion, -for want of care and seal in then; Matters, to -keep 
k them 

The Pra&ical Sabbatarian, g6i 

them to holy duties on Gods holy day , Court their Harlots, 

take off their Gups, wafte their Majters fubftance, and haz- 

zard their own immortal fouls , and as Beltejhazzar, drink Dan# * 2 * ; 

in the Veflels of the Temple with their Courtezans, and 

their Concubines ? Many by thefe courfes anticipate their 

own mine, and in reference to their dayes in the world, for e ltf '** 

an hundred write down rifty, caft themfelves untimely a- 

way, mortgage their future hopes, and blaft their prefent 

parts, and all from their riots on Gods holy day. On the 

contrary, the Family which ferves God mojt on the Sabbath 

will ferve the G over nour heft in the week. The aweoi a 

Sabbath is not eafily worn off? as colours laid in Oyle, are 

not walhed off with every drop. A well fpent Sabbath is 

an Arl^ in the houfe, which (heds a profperity on all the 2Sarn.5.n. 

affairs of it > it makes every one a Jojeph, who carries in- 2Dfc<flMSQ& 

creafe and addition in his very name, and concerning whom A ^ titU 

it was prophefied, He Jhould be a fruitful bough, even a Gcn.49.2x. 

fruitful bough by a wall, whofe branches run over the wall. £a?Jofepho« 

This holy care of fan&ifying Sabbaths in,& with our fami- J 11 *** e ') m > iu * 

lies, would caufe the dews of heavenly benediction, not only mhuf K ere m _ 

to fall upon the head, and the beard of the Governours, but Sb^'et 

the skirts alio, the inferiour branches of the family. potsntijjima. 

2. It is the intereftoi Governours to fee their families Exigitdeus ra- 

keep the Sabbath holy, as they will give up their account tionema fflini- 

witbjoy. As the Mimfter muft be refponfible for the fouls fl Y * ™ imm }i l 

of bit people committed to his charge, Heb. 13,17. fo the "SSlo 

Mafterfox his Family-. At Gods Bar thou malt not fay, am rm CU !papm- 

I my Families keeper ? In the time of the worlds infancy, erit. Par. 

theGovemourof the Family was the only Magiftrate, he Mnijler onm 

was both Matter and Paftour -, his houfe-hold was his teri- et curam ani ~ 

tory, and dominion, and he fwayed his Scepter in exerciiing mru J n S erit f 
1 • a 1 1 t, • r 1 1 P pro if* aterntc 

his power over it. Abraham was a Prince and a Prophet in mort ^ pericufo 

his own houfe > and he aded like a Prince, in commanding ftexponit, pu- 
bis family to kgep the way of the Lord^ Gen. 18. 19. But ftiU gulorum probi- 
we are accountable for thole who are' fubordinate to us *, and m > et f alu * ^ 
if we muft be accountable for words, as tranfient breath, %/fafj™ '" 
Mat. 12. 36. much more for Children, the darlings of our Map. 
bofoms, and for Servants the objects of care, that living 

A a a truft 

2$ 2 The Practical Sabbatarian. 

trutt committed to us. How often do Parents put their 
Children into the Matters hand, as Jacob did Benjamin into 
the hands of his Brethren, Gen. 43. 14. with weeping eyes, 

Gen. 43. *4. w ^ a ^& n & nearts > w ^h ar ^ ent prayers, and cry out, if 7 hey 
are bereaved, they are bereaved ; and fhall the negligence of 
Matters ftrike thefe trembling Barents under the fifth rib, be- 
caufe they did not fee their fervants ttricHy obferve Gods 
holy day, but left them to the vanity of their minds, which 
gradually habituated them in evil, and paved their way to 
dettrudtion } Surely the grief of theft difappointed Parents, 
1 Kings 12. xi. (h a n no more vie with the doome of the regardlefs Matters, 
then the {'mart of a rod cm compare with the burning of a 
Scorpion. But Matters of families fhould do well before- 
hand to caft tip their account, and this would be a fpur to 
their care and fedulity on Gods holy day. 
o 1 hat lovely principle of juftice and equity might command 

this fervice. If we find not our family employed in holy 
work on Gods holy day, what do we more for them, then 
we do for our beatts ? We give them reft from labour. Shall 
Mat 16. 26 t ^ ie care oiafoul, which endures to eternity, more valuable 
then a world, no more fway with us, then the care of a 
Pfal. 49. 20. beaft which periCheth ? The Cartel (hall not travel, and the 
Servants fhall not rvorl^ upon Gods day , and io they (hall 
be both equally indulged with the fame priviledge '-> Is this 
fuitable to the fpirit of the Goipel ? Paul endures the pangs 
of travel, Gal. 4. 19. Chrift endures the pangs of death, 
iSam. ->8. 14 Luke 23. 46. and thou fhalt not endure a little trouble and 
a little care, not one all of zeal, or one drop of fweat in holy 
diligence for precious and never dying fouls } Throw off 
the mantle of Samuel, if thou and thy houft will not ftrve 
the God of Samuel on his own day. And moreover it is a 
great provocation, that our Servants mutt fervt us in the 
week, and we take no care that they ferve God on the Sab- 
bath. Our interett mutt be on the Anvel, though the inter- 
ett of Cirri ji and Religion be laid afide •■> a poor worm mutt 
be more fedulouily ferved and obferved, then the infinite 
Jehovah : May not that exclamation be here feafbnabte, 
Hear Heavens^ and give ear Earth, Ifa. 1, 2. The Shop 


The Yra&ical Sabbatarian. 263 

muft not be negleded, though the foul be : is our prefent 
gain to run paralel with our {ervants future Crown f Muft 
fervants be more mindfull of our work^, then their own- 
everlafting weal ? Indeed what would it profit us, if we Mat. \6 % %6* 
mould gain the whole world, and our poor (ervants loie 
their immortal fouls, will out profit compenfate their lofs ? 
Surely this is bruitiihly to ufe our fervants , and well befits 
the profeffion of a Demas,vj\\o hath forfaken the Goipel, and 
embraced the prefent world, 2 Tim. 4.10. But let us not be- 
guile our f elves, faith heavenly Greenham, for the blood of 
fervants fouls wiU be required at Mafters hands, who being 
lordly and tyrannical. , make their fervants either equal to 
their beafts, or worfe then their beafts, caring for nothing but 
the world, never thinking of Hell, whereunto they are haften- 


We muft endeavour to keep Gods day uniformly andbarmo- Jyir. 2. 
nioujly : Our families mult be on the Lords day, as the 
building of Solomons Xe#7/?/e, where no Axe or Hammar was * Kings 6. Ig 
heard, no difcord, or divifion. It is very deplorable to con- gwt homines, 
fider , what confuilons are in many families * Co many per- tot fententi*. 
fons, fo many opinions i the Mafter is of one Church, the 
"Wife of another, the Child of a third, and may be the 
Servant of a fourth : the Mafter pod] bly will fing Pfalms, 
the Child or the Servant happily cannot joyn in that hea- 
venly duty : Are not thefe families too like the jpeckjed 
bird the Prophet fpeaks of, Jer. 12. 9. Or like the Spotted 
Leopard, Jer. 13. 23. too like Jofephs party-coloured coat, 
which afterwards was dipt in blood, Gen. 37.31. The Apo- Iw^^t. 
ftle aflures us, that God U a God of Order, and not ofConfu- 
fion, 1 Cor. 14-33- Chrift's coat was not tome, though 
lots was caft tor it. It was the praife of the Primitive 
Church, They did f^ve God with one accord, Atisz.^6. MigMfuitlg- 
thefamepulje beat in all , the fame Jpirit adled them all, natiocura %v- 
thejame love united and efpoufed them all, the fame fer vice ?a^mBfc/<?- 
employed them all. Divided Families, like divided King- f&>Ord 01u e- 
doms, cannot ftand. The four and twenty Elders in heaven ^JujhtnfiL- 
fung the fame fong, Rev. 4. n. The Angels all utter the Utatem. 
fa me triumphal words, Rev. 5. 8, 9, 11,12. It is a blefted Zach, 14. p. 
A a a 2 and 

Vit; 3. 

364 The Tragical Sabbatarian. 

and glorious promife, That wefhall call upon the name of the 
Lord, andferve him with one confent , Zeph. 3. 9. How pa- 
thetically doth the Apoftle prefs unity, Eph. 4. 3, 4, 5, 6.. 
A confort of Mufieians play not ; fever a I tunes, but one and 
the fame leffon. Concord in fervice is the Muftch^ of a fa- 
mily , when we all ling the fame Pfalm , all pray the 
fame prayer, fix our thoughts on the fame truths, hear the. 
fame Sermon, and variety is over-ruled by unity. Surely 
divifions are the wounds and jars of a family, and fuch 
contrarieties are the flafhing emblems of novelty, and fad 
Prognofticks offatall fcepticifm. Let us then ftudy that our 
felves and families may ferve the Lord on his own day, with 
cue voice, with one moulder, with one Jip^ and with one- 
heart. Vnited ftars make a conftellation : When ftars do 
Jttd.5» 2.0, fight, it prefages great fl aught er, and is no lefs then mira- 

We mufi atl the fervices of the Sabbath freely and chear- 

fully. Our fervices muft be the fruit of love, not the effect, 

of force. Holy delight muft draw us to the Sanctuary, not a 

prefling and rigorous confeience. God loves a chearfull gi- 

ver, and a chearfull worfhipper. It was Davids joy to go 

with the multitude, Pfal. 42. 4. Our fervice on a Sabbath 

muft not be as w'mefqueezed from the grape, but as water 

flowing from the. fountain. Our fervice muft be the fervice 

Ezck. 10. 5. of- children, not the homage offlaves. In this we muft imi- 

Nemir.emvo- tate t ^ >e -Angels, who have their wings to fly upon every 

luitcogufcd commanded fervice. Jt was a brand put upon the people 

fame & of Ifrael, they were weary of his Sabbaths, Amos 8. 9. The 

prompio ammo Sanctuary muft be our Paradife, not our Purgatory. In the 

«»wroffiw- timcoftheLaw > thofc who would offer*) the Lord, they 
ferH veflet, muft do-it with a willing heart, Exo.^.K. Rivet well obfervs, 
vokat de*& Involuntary obedience deferves not tMnamc, much lefs the 
hilarcs daio- _ r eivardoi~ obedience. Our duties on the Sabbath muft be 
^ntmeos cul llve! y anc * v ^ orous - Tne true Mother cries,*/* living child 
torcs % &eos is mine, 1 Kings 3. 22. So God faith, the living Sabbath is* 
fohs awpu- mine. It is a character of Gods people, that they are a 
bat. Gbfaui- billing people, Pfal. 1 io. 3. The Hebrew reads it, a people 
hm7ritde!j°~ °fw'M n g ne f s -> to-ftew-haw*Kccafi;/g{y mUng we fhould be 


[be Fra&ical Sabbatarian 

in the day of the Lords power, which is principally his owd tum } obedt .< 
holy day. It is ufiially the figh of a poor Saint, Lord, I ™™*^ 
would run fajier^ but my corrupt heart hampers me. Sabbaths ' ' ' 
(hould be our element, not our burden. T> avid made it his j-q-^ "TO$ 
s^Zy requeft, that he might fpend his whole life in the Tem- 
ple, PJal. 27. 4. Every thing in an Ordinance might flujh 
our joy, and fledge our del-ires. 

1 . T 'he fuperjcript ion it hears fcit hath the ftamp ofChrifi 
upon it. Preaching is the preaching of Chrift \ the Sacrar. 
ment is the Supper of Chriit. Now the name Jtfy 
(houl«l be like Ctfar his (^uirites) it mould put new life 
into the Saint. 

2. The advantage it brings. It bringsfpiritual Life,Faith, Rom. io.i;i~ 
Converfion. Ordinances bring fpiritual lading to the iouL Afts id. 14.. 
Lydia was converted by the preaching of Paul. 

3. Jhe end it defigns^ which is the everlafting good of 
the foul. We hear that we may he holy, we receive that 

we may he hearty, we pray that we may £e happy. Eternal Jujiifi'-dth' 
lifeisthejlage of all Ordinances, the center where the lines P r *p&tglori^ 
of every Ordinance meets : And the Gofpel is generally ^ xema ^[ lam 
called the Golpel of life and fa Iv at ion, 2 Cor. 2. 16. Eph.i. Fulgent,.. 
13. Let us a little glance at the plealing gradation : Faith 
comes by hearing, J unification, by Faith, and Juftihcation 
ufhers in holinefs here, and future glory and happinefs. 
Thus every Ordinance of a Sabbath may accent our de- 
delight, and put an emphafis upon our joy. We mult then Rom. 8 30. 
keep our Sabbaths in ho\y-joys y in heavenly fatisfatlions^ 
and the Bride-chamber here below muft be in our own bo- P&1. u 9> 97* ■ 
foms. On this day out. feafting muft be converle with 
God, our meat and drink muft be to do our fathers will, a ■ IIp * 2 °* 
and to do his will muft be our meat and drink, John 4. 24. c 
On this day we muft be filled with the fpirit, which is bet^ 
ter then new wine. The day of God is prophetically called 
a day of joy, Pfal. 1 18. 24. This day literally is a day of j^^ l6 ^ 
delight, it is the day on which Ghrift fprang from the 
grave, and gave a new life to. the world. This day prefix 
guratively is a day of rich confolation, for it prefigures an 
UemaU Sabbatifm with the. Lord, Heb.4>9^ It adum- 

g 66 The PraSical Sabbatarian. 

bratcs that glorious ftate , when we (hall enter into our 
Majiersjoy, Mat. 25.21. Our fervices then on the Lords 
day mult be enlivened with activity, zndfweetned with ala- 
T>ir. 4, ® ur fervices °n ^ods day muft be folemn and ferious. 

Though they muft not be without joy, yet they muft be 
without light nefs ,- we may be complacential , but we may 
not be formal!. Delight well becomes a Sabbath,but laugh- 
ter doth not. We mult confider we have Sabbaths to car* 

de°7ttTZZ' ty Mf * 1 rvor ^ > which is an intereft of the greatefi impor- 
m™L\*v* ' iance - Now, if ever, this is the Sabbaths Motto, Jhisii 

our moment on which eternity depends. Though there b: 
Totittt mundi no vacation for (in, yet the Sabbath is the Term-time for the 
opes, non con- foul, the Sabbath is the Mart, the Staple, the Market for the 
P% n !' twc , f° u l "5 and not to improve this opportunity judiciouily, fa- 
tedimendam vm &Y-> fpintually, with the grzateft intent of mind, with 
unamanimu- tne great eft fever ity of obiervance, with the great eft inclina- 
lam deperditd, tions and workings of fpirit, is the higheft vanity and pro- 
fedomnesani- phanenefs. A llight vain fpirit on a Sabbath , is like tears 
devlt^tre'- an ^ %hs at a Nuptial Feaft, or laughter anc * jocularity in 
fjn"uin». ° * tne tvonfeof mourning. On the Lords day we muft pray 
Chemn. as for our fouls, hear as for eternity, and improve Ordinan- 

di reSIe cur ces as tn °f e w ^° are t0 deal Wltn an infinite God in Ordi- 
rit in chriftia- nances. What we do, we mult do with all our might, as 
nifmo coronam the Wife-man {peaks, Ecclef 9. 10. Now especially we muft 
gloriaaccipkt. run t }- ie race which is let before us, and ftrive to enter in at 
Chryfoft. ^ e fir-ait gate, & ftorm heaven that we may take it by force. 
iCor.o. 24. $ weat in our callings is our policy, but fweat and labour in 

holy duties is our wifdom. In the duties of the Sabbath 
Luke 13. 24 Specially we wreftle /<?r * prize, we feek for life, as thofe 

perfons who fetched water for David from Bethlehem with 
Mat. n. 12. hazard and invincible magnanimity. Frozen duties will 

(peak a^anfwerS", and a light, dead, carelefs frame of 
(Chr.11.1S. fpirit, only teaches God to withdraw his prefence from our 

Teeming approaches. We muft pray and hear on a Sabbath, 

as Vavid danced before the Ark, with all our might, 2 Sam. 
a5aai.6.i4. 6.14. we mult ftrctch out the hand of faith, lift up the 

voice of prayer, and breath out 'the longings and anhelan- 


The Pra&ical Sabbatarian. 367 

ons of our fouls. Tkefe heights of fair it do exceedingly be- 
come the holy and bleffed Sabbath. 

We muft be frugal! of * the time of the- Sabbath. The fit P/K -Jo 
lings of Gold are precious, much more the filings of a Sab* 
bath. Every minute of a Sabbath is like a pearl, finally but 
of great value. There are no loofe. minutes in the Lords 
day* every little parcell of time is a holy fragment , which j h n <5 # I2g . 
mult be gathered up, that nothing be loll. We mud fill 
up every J pace of 1 Sabbath, either with holy thoughts, di- 
vine meditations, ejaculatory prayers, reading of the Scnp- 
tu*es,or fome holy duty correspondent to that holy day. li- 
very branch of this confecrated time mud bear precious fruit: 
we mould in our Sabbath below imitate our Sabbath above, 
and there no time will be loft , Not a drop of idlenenefs in 
an Ocean of reft. Though there will be no pains in glory, 
yet there will be perpetual praifes, eternall, uninterrupted 
Hallelujahs, and there mall be no breach or chafm in our Sateatumejl 
everlafting triumphs. Indeed the Sabbath is reft £xomf an ^ motiu,n ' 
our callings, but none from our duties ; it is an holy leifure 
for our fouls, which muft not run wafte. Grains of Musk Ij^J^ 
are fweet and valuable, fo are the moft minute pieces of a affewatione 
Sabbath. The Romans were fo ambitious of the Conful- chriftwnos 
{hip, that one Conful dying the laft day of his Authority, monet frugall- 
one fued for the remainder of the time, whence that memo- tatls j"^'n/u- 
rable fpeech of Cicero , vigilaniem Confulem, Sec. TgenCblm* 
waichfull Conful, who flept not one night in his Authority, deo nob* con- 
Such holy ambition we mould have for the time of a Sab- cejfuuno imp* 
bath, we mould fue for the fmalleji remains of it, to im- npwdmuf, 
prove for foul advantage. The Author of the Practice of¥ }%t p T 
Piety complains of tome, whofpent their Sabbath, or a great C olligamus y er ' 
fart of it, in trimming,& painting, and pampering themf elves, feponamw. 
and were like Jezabels, doing the Devils wor!^ when they Lyfer. 
fhould be doing Gods. Surely fuch are the greateft unthrifts, Keq; dominie^- 
and are guilty of the moft prodigious prodigality. It. was a diebut t qu& 
pious conftitution of 'Clemens, That on the Lords day we f^t htUruat^ 
jhouldgive m way to mirth or earthly delight, hut at our ^ a f em J aliquid 
words and faclsjhould favour of holinejs. Dr. Bound fodly^4icere,aut]a- 
bemoans the cuftom of lome great peifonages . who lay long- cerecomedi- 

e ft mm, Clem. . 

3 68 The Pra&ical Sabbatarian. 

Sabbatum eft eft in their beds upon Gods holy day, and made it a day of pica- 
obferydhdum fingthe flefij, which Jhould be a day of fanciiftcdreft : And 
2^^ ^h tms worthy man in an extaiie of zeal, Wemuftnot 

give our fe Ives to fleeping on this blejjed day, no more then to 
furfeting. The Prophet Joel tells us, On folemn Feafts, 
the Priejis were to lie all night in fackcloib , Joel 2. 13. 
And we know , Hefter Jpent three nights, and three dayes 
with her Maids in falling and prayer ,. Heft. 4. 10. And 
Inpcrjtum fuit can there be a greater folemnity then the Sabbath, the day 
aieoutpn- fc r tran(a£ing the great affairs, of eternity , our golden 
cK«totum fpotoftime to get a Chrift, to get a crown? Zanchj ob- 
Sabbatidiem, ferves, J hat the whole of a Sabbath, without abatement and 
ex in Hlo toto curtail is to be confecratedto God. Irenjeus, one of the mor- 
dietiviiwva- ningftars of the Church informs us, That the Sabbath doth 
Zanch " * eac b &•» there ought to be a perfeverance, and a continuance of 
Iren contr a w ^ e ^ a J in the fer vice of God. And the Council of Pa- 
valencj " r *S an affembly of learned men, give in their fuffrage to this 
truth in theie words. Let your eyes and hands be lifted up 
Cone. Turon. to God all this day. To the fame purpofe fpeaks the Coun- 
"P-f^ cil of Turon, But I mail not over-load or clog the Reader 
^ ,in Deur * with humane teftimonies ; Let me only fubjoyn the atte- 
^'j.' itaticn of incomparable Calvin. This day, faith he, is wt 
quarturaor ordained for us only to come to a Sermon, but to the end, that 
ceptum. we mj J employ the reft of our time to laud and praife God. 

Pet. Martyr. Here we may take up that of the Prophet, Mar. 1. 14. Cur- 
in Gen. 2. fed is the deceiver : And this is too much to imitate Anani- 
as and Saphira, to keep back part of the price of a bleiTed 
Sabbath, Alls 5. 2. God will not have us to divide the Sab- 
bath between himfelf and our felves, this is to make a /e- 
Ifa 5p.2/ paration between God and us. Gods day muft be Jpent in 
Gods fcrvice^ and to waite any part of it upon our gains, 
Macrob. Sa- ca (e 5 or pleafure, is to rob God of his offerings which is 
.turn. I.i.c.16. ma tter of complaint andcondemnation,M^t. 3. 8, 9. While 
UloYum dierum W e makf bold with Gods day, we do but mangle it, and eve- 
-quibmdam ko. ry nv /^ s a wound m it. Indeed Macrobim tells us , That 
7iceZ?iJZf- the heathens had their dies inter cifos , bipartite dayes, 
damfJmneft which were divided between their God and themfelves, Se~ 
ittidwcre. mfolemnities ; And the Papifts have their half holy dayes, 
Macrob. as 

The Practical Sabbatarian. %6y 

as St. Blades day,and others, &c But we have not fo learned 
Chriit. It was an excellent conftitution of King Pepin of Abftineve-in eo 
France. We command, faith he, That all abjiainfrom every dteprimdmsn^ 
fin, and from every carnali wor\, and from every earthly £™cato etll 
worl^, and to he at leifurefor nothing hut prayer, and Church omn { p eYe caY „ 
ajfemblies, with the greateji and highefl devotion , and with nali^tabomni 
charity to hlefs God, who upon this day rained down Manna op3re terrer.o, 
intbedefart,andfedfo many thoufands with bread, Mor- e J a ^ * ^* 
fels, nay £/*<«»/ of time are favoury upon a Sabbath. The n j l3 ^ omia _ 
foul can feed upon the crums of fuch a day. Sabbath wajles mm, ei ad ec- 
are the throwing away pearls, the catting over-board the chfix cencur- 
be(l goods which might enrich us to all everlafting. That ^™^T 
time thou miftendejl on a Sabbath, might be , Gods time for wthnefcon- 
the calling thee home to himielf. cii. Forojul. 

cap. 1 5. 


Some further Directions conducing to the fame End. 

LEt the whole man be employed on the Sabbath. 
i. All the parts of the body. The tongue in prayer, £>/>. ^. 
the ear in attending, the kyee in fubmiflion, the eye in con- 
templation , the hand in charitable contribution. This Rom. 12 1. ! 
would be a facred fymphony^ and make the body not only a 
a reafonable, but an acceptable facririce. 

2. AU the faculties cfthejoul mutt underttand tlieir feve- 
ral offices and tasks. 

1. The undemanding mufldrink^in truth, as the tender Deut.32.2; ! 
herb the finall rain, and the new mown grafs the fcafbna- n on ^ umin ^ m 
blc fhowers. Then the undemanding muif be as the lights jervatione ex. 
of the Santiuary,ofvety great ufe. termrumexsr- 

2. The will mufl embrace the Doctrines of the Gofpel. The ^orumSab. 
undemanding feu the commodity, the will buys it ; The j^f^f 
underA aiding fattens the eye upon the treafures of the- Go- iifieofinXquo 
fpel, but the will fattens the band\ the underloading is the infiimum eft, 
purveyor of truth, but the will brings it home. ntpitfantis 

et interiiis 

Bbb *. The 


The Pra&ical Sabbatarian. 

hrt£ getantur, 
%; eft fabbs- 
Leid. Prof. 
Cant.' 5.16. " 

Luke 2. 45» 

3. The affedion s muft be employed in pursuing Cbrifi , and 
in holy meltings in facred duties '-, the foul muft be all afloat 
in loves, and delights on Gods bkfTed day i then our affe- 
ctions mult follow the prey , our dear Jefus , our Beloved, 
who is altogether lovely. 

.4, The Memory muft be the Scribe to Jet down every tea- 
venly counfel , every thing which drops from the heart of 
God; As that King of* Syria, whofe Ambafladours catcbed 
at every word, 1 Kings 20.33. The Memory muft record e- 
very foul-concernment, it muft be the Exchequer where the 
riches of Ordinances are repofited, and laid up : And after 
all, we muft with the Virgin Mary ponder all thofe things in 
our hearts, Luke 2. 51. Thus both foul and body muft be 
efpoufed in Sabbath fervice * they muft, as Jofeph and Ma* 
ry, go both together to feek Chnft,as the two Difciples which 
went to Emmaw, both muft joyn in converfing with thrift,,2p,4i. Luke 24. 1 5. Though the body aft the part of Martha in 
the week, and is cumbred with many things, yet it muft act 
Maries part on the Sabbath , and mind onely the one thing 
neceftary, and lie at Gods feet in holy difpenfations. Body 
and foul on the Sabbath, are as thole two Difciples , that 
went to Chrifts Sepulchre, John 20. 4. but the foul is that 
Difciple, which out-runs the other, and comes iooneft to 
the end of their Enquiry •, the foul comes quickejl in, and 
clofeft up to Chrift. Mariners obferve that the two ftars, 
Caftor and Pollux, when they are afunder, they prognosti- 
cate foul weather, but when together, they portend a fair 
and calm feafbn : fo when we bring onely the body to the 
Ordinances of a Sabbath , it portends nothing but forrow 
and disappointment , but when foul and body both meet in 
(acred duties upon this holy day, it is a good prognoftica- 
tion of fair weather to the Chriftian , {miles from above, 
and peace from within. In the duties of a Sabbath, we 
muft ftudy devotion, but not divifion j we muft not think 
to pleafe the flejh, and to pleale the Lord too, on his 
own day. . 

h\w eft, in 
corde eft fib 
bitbum no- 
" Auguft- 

Mat. 6. 24. 

Lykeitf. 13. 


The Yra&ical Sabbatarian. 37 

Works of mercy do very well become the Sabbath : This is J)i re ^ t ^ 
a day of love and mercy. If in the times of the Law, the 
Law of Circumcifion,-* painful Ordinance, was not to be o- y 6 ^ mifin. 
mitted, John 7. 22. Much more in the times of the Gof- jjj fafnere 
pel, a law of Love, muft bind us, and oblige us on a Sail- prohibe\iahb 
bath. Love is under a Command, as well as Circumcifion, ventre egeno 
John 13. 35. Rom. 13. 10. Mercy , it is the very mufique CUYar ^S ro ' 
of Gods Attributes, Pfalm 1 08. 4. it is the Almoner to pro- ^jUiuTaM. 
vide for mans wants , it is the j'ervice of Angels, Luke 22. 8o,& ' labo' 
43. And it is the comely drefs, which lets off the beauty of nnti afferre-t 
a Sabbath. That we have a Sabbath , is an Ad of divine < jf^j!? ai * <i 
mercy , and we cannot duly kgep a Sabbath , without em- ^tommelSa 
ploying our felves in the works of mercy. TertuHian, in one fur. Rivet. 
of his Apologies, joyns Prayer, reading of the Scriptures, in Decal. ' 
and giving Almes together, as being all equally the duties of 
a Sabbath-. With him joynes ilTue Learned and profound Hue. referenda 
Chemnitim, who, fpeaking of the Church of Brunfwicl^, f^Jjeliquami- 
faith, That upon the Lords day a great multitude of people yaquibut fab' 
are gathered together, to praife God, to hear his Word, to re- fatum minims 
ceive the Sacrament, to hdly Prayer, to give Almes, and other profmeiu*. 
exercifesof godlinefs. 'thus Charity Is mingled with other J u ^- Mart * 
holy duties. Gualter cryes out , Ler us admire the goodnefs 
of God in giving us a day of Reft ; and mall not our bowels ^ t^ m 
be fofteft on that day, when Gods mercy is fweeteft ? Mans luinobTcIn- 
pitty is a good handmaid to wait on Gods bounty. That fecravit quiet*? 
day which is a day of life to us, (hoilld be a day of love from &&. Gualt. 
us : Charity on a Sabbath, is like rire put to Juniper , it 
turns it into a perfumed flame. Now there is a four-fold 
Charity we mult exercife on Gods holy day. 

There is Charity oeconowica , Charity to our Families. lt 
It is very obtervable.that every cbufe'm the 4th Commande- Mmij-.dt 
ment , is an injunelion to Charity : We muft be tender to prxcipituv 
our fervants, they ;r.ft not work : we muft be compaffio- nandaUxtr- 
nate to our Children, they muft not toyl : we muft pity our h y\ y ukt 'j*- 
beaft, that muft not drudge : we. muft have bowels to the babmimtfe 
ftranger within the Gates, he muft reft and be refreihed : ib fmzwm, & ' 
that we may fay with the Apoftle, Rom. 13. 8. Love is the anciUinm-, qua 
fulfilling of the Law. The Command for the Sabbath is *"'#' ^ 

Bbb2 written'" "*» 


The Pra&ical Sabbatarian, 

cfentatw er- written m golden Letters of love and Charity. The Lords 
gadomtficos day inuft be {pent, not in the fweats of labour, but in the 
Juos,et infaiia- facets of duty '■> not in wearifome toyl,but in holy reft. Pa.- 
kh svanti* rcr] tal, or defpotical rigour , is an open breach of this Com- 
T^^Mufcul". min d,which breaths nothing but fweetnefs and indulgence. 
Quo ma u a ^ e Sabbath is n© day for the forge, or the plow, it was ne- 
dei &k8iine v ^ r ^ a P art tO-wa}U our fpirits^ but to mind, and negotiate 
medium, td the affairs of our iouls. Bifhop Andrews faith , Mercy on a 
magifdpraxi- Sabbath, is the fanciification of a Sabbath. Surely, thofe 
midifiamwy Q ovcrnours of families do highly, praphane the Sabbath, 
%uharhaHad- where the maid-fervant muft toy.l at the fire, to provide for 
iMttmusytan- their luxury, The man-iervant muft be no otherwife em- 
tio st proximi, ployed, then to ftrve their company j Children muft wait 
ttproximi deo anc j ferveat the table, to (hew the grandure of the family- j 
SSr^tr where ' irl(kad of $*ging FJalmes.thcrc is clattering of Viflj- 

es i and initead ot gathering Marina , there is gathering up 
fdirii-tm iVud of fragments r and inftead of a compofed lying at Chrifts kct 
ejh ut qwes in holy Ordinances, there is nothing but hurrkf, noyfe, and 
soncedi debeit cenfufion. Here it expostulated :. Shall fervants 
i*qui fubfuM } lavC no hreithinz for their fouls ? rionecelTary paufes to mind 
jctr^xS^ 1 etcrn ^y ■ Isnot ^is more then JEgyptian bondage > Is not 
Pfalmio5.27. not this to caufe our families to return back to the Land of 

Ham, to their wonted captivity and thraidome ? Can fuch 
Qj<t officii hx Governours difciple it after Chrift, and yet have no bowels 
demandju, etjl tQ t j lc immortal fouls of their ioferiours ? Chrift (bed his 
viteanturfe-' t>j co j f or precious fouls : and tlxfe will not difpence with 
Itids prcore' a humour, with their pride, with a feait , with an enter- 
gttcrrjTi^rali-tainment, for the good and advantage of a never dying ioul. 
terAoy eta/mo ~$ u t fuch cruelty and opprefion, faith Dr. Bound, is the Jean- a- ^ ^ Q( :>r j : j}i ani ty^ . and unravels all that mercy rvhhh is fold- 
mmnvbt&ha c ^ 7{ P in i '- e f oun ^ Commandement. God in the Law com- 
cmnt.Jiperpcnr mauds us to pity, and (hew mercy to our enemies Oxe, E.xod. 
damns fvvn ^.4, to an Oxc, which is a beafi to be fatted for the Jlaugh- 
Ugvlam* , tlr / t0 QUr tntm ' HS Oxe y whofe enmity might damp our cba- 
%L™\\M*4-*i*y, and yet here we muft (hew companion ;. How much 
mntmkibuit more muft the foul or a Child, or a iervant be precious to 
^rahoim- us > Shall thy fcrvanXs here lie among the pats, and hereaf- 

teramong the, flames^ and wilt thou do nothing to prevent 

it? - 

WtfJX- Bjv. 


the Tragical Sabbatarian. 373 


k > Wilt thou not give them Sab bat broom to fayl to Hea- 
ven in ? Surely, this is the dregs of tyrannic Well then, 
this piece of Charity we "mult (hew upon a Lords day v we 
muft be tender to our families , we .mull call them from all 
toyl and labour to wait on God in his facred institutions. 
In a word, to defpife our fervants on a Sabbath, fo as to 
think they are onely fit to drudge here, is an act of pride ond 
-infolcncy -•> Such remember not, that Paul wrote an Epi- 
file to Philemon for bit fervants fake : and to employ our far- l em ' v ' 
vants on a Sabbath, and not regard what becomes of them , 
hereafter, is an a tl of inhumanity, and fuch forget that the 
-poor receive the Goipel, M^.11.5. The lame 8c the maimed 
were brought to the Kings feaft,L#^. 14.21. and thedifficul- Mat " I0,2 * 
ty lies,how the rich manfazll get to heaven, Luk. 18.25. Nay, MatI P* 2 4* 
Chrift himfelf took upon him the form of a fervant , Phil. Mat.i<5.25. 
2,7. Thy fervants foul is of an higher price, then the world. Mat. 11. 25, 
It isobferved by a worthy man, That in the fourth Comman- 
dement, Reft is gram edto -thofe who have moft need of it, to the 
poor jervant, and the friend lefs jir anger - r to fkew, that it is 
even a duty of nature to be pittiful, and charitable to our fa- 
mi lies upon Gods holy day. 2. 

There is Charity erumen^ a charity of tbePurfe, which p dtit ^juhev 
we muft likewife (hew on the Sabbath. Now we muft rind Jimm pmeulum 
objects to be the Cifiems of our bounty, we muft here oc- tempowium, 
currere ut fuccurramus, meet Come, whom we may minijler Da > etreci P ies 
to. Augufiine, his rule is a golden- Rule on this day, The ^AuT 
poor petitions a little of our temporals, give it him, thou ' °* 
fjoalt receive it in eternals. But if we object our inability: 
It is replyed, It is not how much, but out of how much, God 
looks at. The widdows two mites was a commended cha- 
rity, even by Chrift himfelf : But let this caution be mind- c 
ed , let us take heed in our giving, that we do not uk$ a- tuhon * v 
way on other d ayes to give on this day , rob the week to RecondetChri-- 
adorn the Sabbath i this is pride, not charity, and the grea- ftiamu spud 
tell: portion is given to Satan : But let our charity on tfae A fycumulet 
day of the Lord, be according to the fimplicity of the Go- auQm V &- 
fpel , and fo our charity may make our purfe the H X ^^rTJ!ml^ 
but k will make oar. Crown the heavier, and what we have sdat. 

laid 4 


74 77;e PraBical Sabbatarian, 

Confsmntur laid out in one world, we have /.*i^ up in another. In the 
deemojinafec, primitive times there were colled ions for the poor every 
SSSjL Lords day, 1 Cor. 16. 1,2. A confecrated day being fitted 
aropwr i^nV for a confec rated dole ; the week day being the feeds time , 
^n fubfTdium, the Sabbath the barveft for Chriftian charity. This facred 
fgnwuMit ftock (as one calls it) which is laid up in the week day, 
t*i*ui /oAf- will be p Ut t0 t - ie higheft, and the holieft ufury on the Lords 
Juft. Matt ^ay, tid* hearts of the poor be filled with food and glad- 
nets, and the backs of the poor wear the livery of our boun- 
ty. Juftin Martyr, fpeaking of the order of Chriftians up- 
Chryfoft. in on the Lords day in his time, affirms, That Almes are gi- 
1 Cor. 11. ven according to the difcretion of every man, for the relief of 
Horn, 43. t j K p oor ^ t b e father lefs, and the banijhed. Chryfoftome ob- 
serves, that the duty of charity is moft feafonable on a Sab- 
bath, becaufe it is a dsy wherein God appears in his beft and 
large ft bounty to us, then he gives us his f met eft ordinances, 
guiahpiare- t j )en \ n znr ' tc heth us with Gojbel priviledaes , then he drops 
<ondit, st the- , 7 • /• • r n l -j_- j £ 

Ct,~i>«tt^*A down upon us bis divine graces. In our Churches at this day. 

nbuf,hicjibi the poors bread is let up for diitnbution on the Lords day, 
ipji thefjurum, which imports the fweet correfpondency between that day, 
compam, et w hi c h is a day of love, dc the duty, which is an adf of charity. 
c ?[l' e * omu A learned man takes notice, that this cuftome of relieving 
the poor on the Lords day, was grown obfolete at Conftan- 
tineple, till the worthy Chryfoftome reftored that command- 
ed duty. And this cuftome well becomes the Sabbath, for 
what are we but Almes-men at the throne of Gods grace on 
the time of Gods day ? Indeed the Sun of Righteoufhefs as 
on this day arofe, and fcattered his beams of light and love, 
and the world rejoyced in that appearance s let us fcatter 
Confene in 0HT bounty and laudable charity on this day , that the poor 
poMperes lebe- reiovce in our feafonable contributions j Let us remem- 

ninicun. Buc. b.r the word frvoQVt 1 Cor. 16. 2. we render it, laying 
l\, but it is ttttfuring up. He that layes up, and treasures 
for the poor, layes up an everlafting treafure for himfelf. 
And let us con lid er, charitable words are not enough ; the 
, love of the tongue only is flattery, not charity, it is adulation, 

Johannes, £ and 110t afflction. Words are cheap, and the pities of lan- 
(Jy.erifcop** guage are at no coft, or charge. The belly is not tilled with 



The Practical Sabbatarian. 375 

ro/etf* phrafes, nor the back cloathed with the embroydery Alexandrinus^ 
of indulgent language > only to bid the poor be rilled, or be * u ? plJ T¥ 3Upe \ 
cloathed is not companion, but dirifion : And therefore on ^aUmdcte- 
the Sabbath, our love muft be the charity of the purfe, and <•*/>«£« ; hinc 
not only of the lip j we muft ad good work/, and not only ipjeDeo dicers 
give goodwwr^/ : Faith a&s not without love. Gal. ^^^,[oUbat,videbo 
and k'cads not without works, Heb. 13. 16. When we^g f 
are £/ej/fog God on a Sabbath, let the poor be blefmg «r, it £2iBfe22^ 
will be fweet harmony, when our heart, and the poors loyns do, an ego alia- 
both praife God together. On the Sabbath we muft appear dijtnbuendo. 
before God, Pfal. 42. 2. And the Old Law commands us Ala P* 
not to appear before God empty, Deut. 16. 16. Charity on 
any day is Silver Bullion, but on the Sabbath is Golden Ore. 
Let us therefore on that holy day, feed the hungry, refrefh 
the t,hirfty, receive ftrangers, cloatk the naked, vifit the 
fick, and comfort thofe in priion \ this will redound to our 
account in that day, when acts of Charity are the record- ^ at ' 2-5.$^. 
ed characters of a fincere and fympathizing Saint, Mat. 25. 
35. And happily capacitate us for the donative of a Crown. 

There is Charit as Corporate, Mercy and Charity to the <?: 
bodies of others. It is recorded of our Saviour, thatufually M 
upon the Sabbath he vifited the Sick , healed the Criples, **'['1 A U 
reftored the Blind y and in this he leaves himfelf zprcjtdent \ZlZZidit' 
to others, and a pattern for holy imitation. We meet with chriflm in di-. : 
divers Miracles which Chrift wrought on the Sabbath ; on en Sabbath,. 
this day, the eye of his pity guided the handoi his power ', Athan. 
his (trength and his fweetnefs both conjoyned in acting j 
and on this day Chrift would be both Paftourand Phyfician : 
And in his miracles on the Sabbath divers things are obfer- 

1. He cures all 'varieties ^ he healeth partial and external 

diftempers, Mat. 12. 13. he healeth the moji durable and Nihil exty ^ ls *' 

lafting diftempers, John 5. 8. he healeth the moft chromca1l% m f eat ChH " 
ill- i vn t 1 11111 Jim curans tn- ■ 

and habitual diftempers, Luke 13. 10, n. he healeth the a s sabati. 

moft thr earning, and drowning diftempers, Luke 14. 4. Nay, Ircn. 

Chrift on the Sabbath dillodgeth Satan himfelf, Mark^i^^. Biabolus veca* - 

Satan at his word (hall fall as lightning, though he be Prince tur poieflat a- 

of the Air, and God of this world. Chrift caiteth out many eni^m in A- 


37 6 

The Practical Sabbatarian. 

eremifcctvcn- J)cvlls on the Sabbath > Legions of Spirits arc butatomes> 
tos , twitrujul which fcatter at his rebuke, and difperfc themfelves after 
gura ; et tn 4^ uew cn q U i r j £St Thus all varieties of difeafes are cured by 
mundo to» Chrift on a Sabbath ^ and will ye know why upon this day ? 
homines pots- becaufe this day is a feaibn of (hewing mercy. 
jhtemfuamex- 2 . That which is obfervable in Chrijis cures upon the 
erect cos ten- Sabbath, is, he jujHfies all his Cures, as the fanaification, 
mfo'e'tqm* and n0t ^l ro t hamtion rf the Sabbath, Lukf 13. 15, 1^. 
modo nocendo. Works of mercy are the perfume, not the pollution of a Sab- 
Aquin. bath j not its eclipfe, but its obfervation. And this Chnft 

Magna efl fhews by the cuftome of the rigorous Jems themfelves, and 
ftulnu* pro- by the light of nature, Lu\e 14. 5. Chrift is the Lord, not 
. hibere homi- the Jask^mafier of the Sabbath : And mans weale is to-be 
rem dfanati- carr j ec l on that day , by cures as well as ordinances, and the 
Tabbati™ M h 'd> ^ well as the fickfoul is to be vifked. Mercy is the 
Theoph. fweetnefs, and the epiphone ma of a Sabbath. 
Verti Sabbati Irtneu* avers, that the true fan&ification of the Sabbath 
JanBificatioeJl, lies in worlds of mercy. We then keep the Sabbath, when 
inoperibmmi- we are pitiful to our own fouls, and to our brothers body \ 
fevicordi*. anc j we ma y ^ rve q j on t h at day, as well in a dungeon in 
Irasn. vifiting a prifoner of Chrift, as in the lan&uary in waiting 

Mhdfehihs onan Ordinance of Chrift. Ir&new obferves, Cbrijl did 
Chrifti* in die m° re works of Charity upon the Sabbath, then upon other 
Sabbati officia dayes. And let us in this imitate both our Friefi and Fat- 
charitaxii $r<e- urHt) w ho died/or ^ 5 and muft go before its ; and we taking 
ft^Iren* U P this practice weekly, let us follow him. Surely melting 
ie m. re . y w ^ s ^ Q ^ ear a fymphony with mercifull Sabbaths. On the 
Gen. 1. 2, rirlt day of the week, the day of our Sabbath, God created 
Mark 16.x. the world out of a chaos of confufion , Chrilt reftzred the 
Afts2. 3. World from fin and deftru&ion ', and on the fame rirlt day 
of the week, the holy fpirit enlightned the world m falling 
down folemnly upon the Apoftles , and redeemed the 
Church ixomjudaical mifipprebmfion : And mail thefe glo- 
rious works which have put fuch a bright emphafis upon the 
.Chriftian Sabbath, not foften our bowels to pity the groans 
of the iick, the lighs of the priibner, and comfort thofe 
Buc. in Mat. wno are m trouble and dejeclion > On this day, the /park 
ii i 1. of our love Jhvuld turn into a flame , the drops of companion 



The Praclicti Sabbatarian, %jy 

fhould fweli into a ftream. Bucer makes the vifitation of the Luke ?o. 33' 
lick to be a principal duty of our Sabbath. On which day- irfundit vinum 
-Chriitians fhould turn good Sanfaritans h theythould drop «f ofeanSama- 
tears into thofe wounds they cannot drop 0;'/into,and pour ^nomkgem, 
in the wine of confolationtfthcy have no other to offer, as a i em grjtim 
facrifice of mercy, . Bleeding hearts become a blejfed Sabbath. EvangeHv. to- 
One well obferves, It doth behove us, as occafion is offered, to cramenufun 
ftendfometitneof a Sabbath in vifitingtbefic^ becaufe this ^mfqubu* 
will fill our minds with holy meditations, and fill our mouths labia vulmrum 
with heavenly difiourfis Y and'jiU our hearts with ferious ap- alliganiur. 
prehenfions of death andjudgement, which wiUjhortly encoun- Chernnit. 
ter us, and there is no avoidingtbeftrokg of the one, or the Bar of 
the other. 

There is Charitas ffirituatis, fpiritual Charity, which is V&ihU exprimi 

» moji appofite to tht Lord's day. One well argues, If our nonpoteft, 
mercy on a Sabbath mud extend to tbeOxe and the Aft, Luk, *%^J^ 
13. 15. much more to man, who is Gods Vice-Roy upon ^et* dei condi- 
Earth, bears his own image, and is enriched with that na- tufej! 3 etpro 
Cure, which Chriji himfclf took upon him •-> and if in out- juo unigfmm^ 
ward things we muft minifter to him, viz. mm, much d ^^£™?; 
more in jpirituals and heavenly, by how much the foul tran- i^^S^', 
fiends the body •> and the wants of the foul are more dan- quern ieniq\$. 
gerous,and for the molt part lefsfelt then thofe of the body, fatiMperver- 
and therefore to fuccour them is more neceffary, and lefs bumEvjngelii, 
difpenjable. Surely this is the highefi mercy, to pull men out '^S^ 
of the pit of defpair, out oUhemireoi prophanenefs, (Stkof diixwsvit, et 
the dungeon of ignorance, to unfetter chained finners, to fan8jfieavti s 
-confolate and advice diftrejfed fouls. It is obfervable, our irrationaiibus 

_ Saviour did not only heal the poor woman of her bodily in- j!^ rw/rt* " 
firmity on the Sabbath, but delivered her from the chains of £ v f 
Satan, with which (he had To long been held, -Lukg 13. 16. 
It is our great work^on a Sabbath to (hew mercy to diftreffed 
fouls. On the Lords day Ciirift xofefor our jujiifi cation, 
Rom. 8.34. which was a jpiritual benefit,- not for fupply^ 
but for our juftification, not for the eucrafie of our bodies, 
,but for the refine of our fouls. And the Apoftle notes it 
with a ffctawv yea rat her,'m the Text forementioned. And 
in foul advantage every Chriitian may have a (hare '■> they 

C c c may 


The Pra&ical Sabbatarian 

i Pet. a< 25. 

may have foft bowels, who have not full pnrfes > every one 
may give favoury co unj el, put up ardent prayers, labour to 
fet borne convictions , nay; enter into heavenly difcourfts^ 
and fo endeavour to draw thofe who go aftray to the Sheep- 
fold of the Great Shepherd of their fouls.. Everyone may 
1 Pet, 5. 4. bleed over iinful revolters, and asSt.Jofyn, who ran after 
the young man, when he was extravagant in his practice, 
T , . they may run weeping after ftraying tranfgrefTours. This 

C ' willing mind, as the Apoftle (peaks, 2 Cor. 8. 12. may lodge 

in.the bread. of the meanefl peiibn > there may be zeal in the 
heart, when there are rags on the hack, and when their ap- 
parrel is more contemptible then John the Baptift's lea- 
thern girdle and Camels hair, Mat. 3.4. 
And that which enforces this duty, is , 
j, 1.. The excellency of the work. To inftruct, to admonifh, 

comfort, and pray for Brethren, is the greateft mercy, the 
foftefi pity, nay, even the work of Chriit himfelf, who (bed 
not only his tears, but his. blood to ranfome immortal fouls i 
aj«k . how did Chrift grieve for a W*/ /^r* , weep over an nnbe- 
"1 '. . * ' lievingCity, and lay down his life for poor lofifinners ! To 
" relcue poor pefifhing fouls is a heavenly work , and well 
^ atl l8, ' I# is becoming * heavenly Sabbath. 

2, 2, The reward of the Service. Not **<zr we drop over 

a wandering finner, but will turn into a fearl. The Apoflle 
(peaks exprefly, Jam. 5. 19. Brethren, if any of you have er- 
red from the truth, and one hath converted him, let bimkpow, 
that he hath converted a finner from going out of his way-, he 
Jball faue afottl from death, and jh all hide a multitude of fins. 
KorB. 1©. 14- This text it teems informs us of a double reward; 
1 -Tim. 4*i*. 1* Thejalvationofafoul, the purchafe of Chriit himfelf> 
fouls were the gains of his victories, If a. 53.11. The- Re- 
fcuke 22. 92. demotion of fouls was the reward oi all his furferings.. 
Heb.i2,i5>i#. 2. Here is the covering a multitude of fins j which onely 
fpeaks bleffednefs, Ffal. 32. 1, 2. And it may likewife be in- 
Hcb. 3. J3» frrjred from this text of Scripture j That God hath made us 
Guardians one of another 5 Alls of Jpiritual charity belong 
to the careofallChriftians ; God hath not onely fet con- 
ference to watch over the inward man, hut hath fet us to 


the PraBical Sabbatarian, 279 

watch over the outward conversion one of another^ We 
muft exhort one another while it is to day, Heb. 3. i|. efpe- Luke 24* 1^ 
daily while the light of Sabbaths continues to us. When 
the two Difciples were travelling to Emmaus, Chrift joyns 
with them > this blefTed Phyfician came to comfort, to 
fatisn^ and to inform them , they were poor diftra&ed, ti- 
morous perfons, and theie he vifits i Chrift will not leave 
them in a maze, and intricated with inexplicable apprehen- 
ilons, but he will bring them home to the knowledge of 
the truth > and this if Chrift s Sabbath days wor^ He fpends 
time in opening Scriptures, preaching and proving his fal- 
vifical refurre&ion, till the cold and dead hearts of thele Dif- 
ciples were warmed, and did burn within them, and thenht 
departed from them. In this, Chrift was our fafe and J era- 
phical pattern > let us go and do (b likewHe .* But this duty 
of charity to fouls is comprehmftve, and fpreads it felfinto Luke to 37. 
many branches. 

We muft ftudy to draw finner s to repentance •, we muft fct 1. 
before them the feverity of Gods Juftice againft all impeni- TriSviatantitn 
tentfinners3 the free grace of God muftlikewife be intima- propter pecca. 
ted and unfolded > and endeavour muft beufed to di/playthe turn faftj eft, d 
* riches of divine mercy to humble, broken-hearted penitents^ ^ onata e fi> 
what fweet embraces, heaven-breathing kiff«, and clafp- J£££$ 
ing armes returning Prodigals ihall have, Luke 15. 20. God abfimit. 
hath^oft bowels for foft hearts , his eye pitties a tender fpi- Chryfoft. 
tit, he meeteth a yielding finner, and when the ftubborn 
offendour layes down his weapons, he is presently andplea- 2Chr. 34.27. 
fingly reconciled : If we bew,we (hall not breaks 

We muft inftrutt the ignorant in points anddottrines nt- 2. 
cejfary iofalvation. No cloud fo black as that of ignorance, it 
is that dark night makes us ftumble and ftray \ knowledge is 
the firft-born of graces, and is the conduttof our fteps. A 
Rowing Chriftian muft file tfjTthe chain to wander from 
Chrift. The murder ef our Savjour is charged by the Apoftle 
upon ignorance, 1 Cor. 2. 8. Irifidelity,that killing fin, is 
the blacknefs of this darknefs. Palpable darknefs was 
the judgement of &gypt, and fpiritual darknefs is the woe 
of every finner. Let -us then endeavour to break this 

C c c 2 cloud 


The Fra&ical Sabbatarian, 

cloud where ever we efpy it hang over the foul : and let us 
remember, inftruVtion is often the fruit of correction, God 
chalkns to inform, PJ'aL 94. 12. Biy: ic \%the neceffary f 
Pfal. 51. 13. runner oifalvMon. Our Saviour faith, John 17. 5. ,2 

// /i/e eternal! to kjtow God, andbim whom he bath jent, 'J ejus 
T ^n, 12. 3. Chriji. Knowledge is the morning ftar which fore-runs the 
Sun of faith, -which lightens every one which comes into 
the world of fandtiried ones =, we muff: /(W0»> Chrift, before 
we can embrace him, and fb obtain life by him. To 
others, then, is part of a Sabbath days work, and the clii- 
charge of that d^uty, which being made profperous by di- 
vine b cm did ion, may lead both thy felf and others to an 
eternal reft. 
n . We muft c?mf$rt the ctimfd?tlefs,wbo are dejeited through the 

Luke number,and tbt havnoufnefs of their ajfences.Thc pcniive,i 

p "'„'■' rowfull imner , is m the Traveller who fell among thieves , 
homing \nla- ailc * was lrr ^P t > anc ^ wounded ^ and our duty is,(eipecially on 
ironum mann &U* Lords day) to pome the oyle of gladnefs into tuefe 
tn:ideni», my^ wounds. We niuft fet Before thii mourner, the aU+juffici.tncy 
fteriumredem f Glmfts facrihee, the gracious offers of .the Gofpel to bur- 
chtlSumcolliM dznedtranfgreffors. ^ in this fence, it is better to &o on a Sab- 
guir etkeno* bath tj ° ^ le houfe of mournings then to the.houfc offeafthig, 
vtilnerdw eft Ecclef 7. 2, If fo be. the t-cars of the penitent, be as one of 
AdamusfcT the Fathers faid, Tbt wine of Angels, fu rely they mould be 
l^'^J^the. motive's of Saints to wipe-orF thofe tears by words of 
jui. Bra. ^ cr jp tura i comfort and 'confclation, Rom. 15. 4. Let 

-fheiv fuch Ch rifts fmUes; to quiet theii iighs, let us tell them 
of the freenefsof the promife, of the willingnefs of Cbriit to 
be reconciled, Mat. n> 28. And that if the prodigal Son 
drap: mar, the Father will not' kecpat*a dijUxce. We are 
commanded to fpeak^comf art ably to Gods weeping ones, and 
" to tell them their iniquities are pardoned, J/j.40. 1, 2. In 
this we fhoold imitate the Sun, which often fbines inn. 
rare, and puts a gilding upon the falling drops. 
Heb. io. 24. t We mat ft on the Lords da}', exiiortand jbir zip fuch as have 
vj 7T3 m&y. begitn?w%to hold out patiently, and conftantly, The-Cro- 
* imp " feat tfaemd ii&ha &ck* The throne is givtn,not to th. 

dier^ but to the .Ge*q#erovr, Rc;>. 3.21. Let us tell young 


The fra&ica/ Sabbatarian. 3% 


profeffors, they that endure to the end (hall be laved, Mat. 

'24.13. Ferjeverance is a pearl in a Chriftians graces vit is not 1 Cor. p. 24.'; 

"lb begin only, but fco fhiijb our'COurfe, 2 Jim. 4. 7. Onely Nonomneicur- 

Conquejl fhall wear the fpbyks of a glGrious eternity. To rentes accipi- 

fet forwards toward Sion "and then to recoyle, this is to flight, e r n * l»Wum, 
J J , TT \ .. . i 1 /r • '^ fi * fed tanttim bene 

not togej heaven. Happnieis is gained by forcing, not by eir ^ cmen , 

freezing. Mat. 11. 12. not by growing more lukewarm?, tes, ad meidm 
but more importunate. Chriit is the Omega, as well & the ufq. $lap. 
4^% Rw. 1. 8. and fo i§ Ch'riftianity too. The^'Arrow 
which moots homeluts the mark.The.Sun doth Hot 'only-rife 
in the morning, but it goes off with flying beams in the even- 
ing. The Saint muftjet with Chrift in his heart, as well as 
rzje with Chriit in his eye. . And thcie things' -we 1 mtjit fug- 
ge/Hp initiated 'Chriftians, a work becoming Go$s holy day. 

Tfemujl rebuff and 'reprove fucb' , tiar'e.taint$tfittyfianda'l y - 
/W *j&e£r off 'enfive mifcarr'i ages. Thus John refebved Herod 
For Hero dm her fake, L^e 3. 19.^'Xhbii rtiffif not furfer 
fm upoythy Brother, leaf! i't falluppii wjTeffl\ Z %j& although- 
this be ah unifanlfuU office r 'lt^uR^nQt tre'eft cffiied. Indeed Levit. ip, it 
Cn is often lovely, &ttr$nn^ 

duty of Religion';, Wounds miiji Be .wa'm'ed,' 'tnou^fi they Gal. 4.; 
fmart in the warning. ', Tny reproof may be thy Brothers 
halm, which if negk&coymay'be 7;£r te^ : Thofe who are 
of Davids fpirit will &rizefmitivjr more then fmi I es;:m L d re-. 
proof zs an excellent oy/e, FJal^Y^'gwtiitii is one of th'ofe 
creature comforts 'wirich-jexprl^V/^ wc'dlib'oi 'ths.vrOtld, 
Ffal. 4. *f. ArkToyle "for its 'fifinefi, .aswell a$ value' and. 
worth. The chedkj of a righteous' man, are the breaking of . 
a Ihne upon a pillow, li^e a fiv.orc^, anointed with baljom, 
which woundeth and npleth'at the lame time * and mch 
rebuke is the^oyte of gladnefs' too it 'iilues in nothing but 
peace and conqfatign: uv 

Wemufl reconciie^^fferut^and')arringChriflians: And 6.-\ 
this is an eminent branch "pi Jpirhtial charity ■, to reconcile , 
God to man, was theTru^t/of 'Chfifts paflions,^ and is the .. ' 
hhtfedPhcenix- which.-ajjofe from' the.afhes of all his furfer- m -., fcw 
ings, C<//. 1. 20. TorecoiKik f^jg f^ thelabour and' qftifim, qui 
attempt of all falthfiillMimbexs, 2 Cor. 5.19:20, But ' to primd in cords 

reconcile , 


The Pra&ical Sabbatarian. 

w, deindd inter 
tatrsi dijftnxi ■ 
cntes pacen fa- 
ciwit, & con 

reconcile man to man y is the duty of every real Chriftian, 

and a work moil agreeing to the fweetnefsjoi a Sabbath , a 

duty crowned with the promifeof the greatefl royalty ^ Mat. 

5.9. The day of Chrifts Refurrc&ion fonr bleffed Sabbath) 

was a reconciling day , It reconciled truth to the Promifes^ 

Mat. 20. 19. Mat. 27. 63. MarhJZ. 31. Marl^ 10. 34.. 

Lw^e 24. 7. Jfl&tf 20. 9. it was the accompliftiment of the 

reco,ncilingrror\Qi mans Redemption > And on this day y 

the foul of Qhxiftwas re-united to his body, which was at 

a diftance before : No work then more befits the Lords day, 

then the healing of divisions, and the praying down animofi- 

. ties between Chriftians. 

7. On this bleffed day we mufl endeavour to refolve doubtfuU 

Chriftians.: Doubts are the wedges^ in the foul, which both 

Qui difieptat, wound .ancj pain => to pluck out thefe wedges by Scripture 

is dubitat^/Tr- forceps a duty becoming the beft of days. A doubting Chri- 

Zcne'flmn- ** ian is u P on ^ rac ^> nc is as * ft ji P upon the Sea in the 
ducat, peccati, night, he fears he flul! either dam upon the rock of errour, 
€> dmnatio- or fink in the quick-lands of rniitake , he wants the Pilo- 
mimunituc- tiim of a ^^itf'gand faithful Chriftian , he tofTes to and 
q" 1, fro, and knows not how to come to harbour : Now it is 

Spiritual love and 'charity to relieve this naval pilgrim. 

Doubts are not only painfull and vexatious ', but harmful 

and noxious. 

1. They are the enemies of faith, Mat. 21. 21. 

2. They are the evidences of frailty, Mat. 2&. 17. 

3. They are the hazard of the foul, Rom, 14.23. 
4.They are the difbbedience of a politive and peremptory 

command, Luj^e 1 2. 29. And 

5. They eat out all the profit of prayer, 1 Tiw. 2. 8. 
Doubts like cares, they are the thorns of the foul, which 
rend and tear the minde with convulfions and diitra&ions ; 
And therefore the Apoftle is Jo urgent in his command, 
Rom. 14. 1. That new and crude ProfefTors be not admit- 
Markii. 24. ted to ^»fc*/»J/difputations > that was the way to unhinge 
them from the faith, and to take them off from the profef- 
fion of Chriftianity, which would fee in nothing to them 
hut a labyrinth and amaze whefeinmen may loje, but not 


\\L* necejpma 
eft omni ormu 

The traffic at Sabbatarian. 383 

fave themfelves.This is charity then becoming a Sabbath,to fa- 
tisfie the doubts of poor trembling Chriftians,and to become 
as a harbor to 1 tattered bark. Thus ye have {een thefeverals 
of that jj>irituil charity which the meanaft Chriftian 
may give,and'the humble, if wanting Chriftian, will receive. 
Another direction for the better obfervation of the Lords 
day may be, Let us feek^God in Ordinances, Ordinances J)ire&.%. 
are only an empty cloud, unleis the pretence of God melt 
them into a fruitful ihower. David faw the power and glo- 
ry of God in the SanUuary, VJaL 63. 2. Ordinances are 
breathless inftitutions, unlets God breathe the breath of life G ent2|Wj 
into them : The fpirit muft ftretch himfelf over them,as the 
Prophet did over the child, before any life will come, 
2. Kings q,. 35. Irk hearing God muft open Lydias heart , 
Alls 16. 14. In praying God muft open our mouths, that pf a i m $i.i$. 
we may (hew forth his praife. The Sacrament is a gaudy pfelm ^ijmS, 
pageant, if God be not prefent i what do we drink, if not john^.55. 
Chrifts bloud ? what do we eat, if not Cruifts body ? It is x King i ^ ^ 
the prefence of God makes an Ordinance the living child, 
otherwifc it is no more then the dead child, or a fpirituall 
abortion. The divine appearance^ fweetens, fills,* iam3i- 
fies, and makgs effectual every Ordinance. David loved the 
habitation of Gods houje, but it was becaufe that was the 
place where Gods honour dwelt, Ffal. 27. 4. When men go 
to a certain place to meet a friend,and they mifs him, they 
return forrowful and difcontented. (Thrift is thy friend c ^^S !o ^ 
who is to raw* thee at Ordinances*, if thou mifs him, go ]n Evangels, 
home forrowful. Ordinances without God, fhey are quafiinfpecula 
a table .without meat, and fb a living foul may depart bun- intuemur, & 
gryandthirfty. Sometimes Ordinances are compared to ^ perhoc^aft in 
glafs, 2 Cor. 3. 18'. Becaufe therein the Chriftian beholds e fJZfranC- 
the glory of the Lord. Let us hear the language of the Pfal- )ommw%- 
mift, Pfal. 84. 2. My foul longetb,yte even fain'mfr for the ententes, (i.e.). 
Courts of the Lord, my heart, andmy flejb cryetlrhkt for the per fpeculum ■ 
living Lord. Therefore David longed for Gods Courts, vidsnt€S j™ n 
becaufe the Lord was in thofe Courts. Sometimes the [Jdeme*^ 
fweet Singer of Ifrael compares his defire to thirft, of which Aug deTiin. 
creatures are more impatient then hunger ., Tfahn 63* 1. 




'The Pratticd Sabbatarian, 

Sometimes to the thirit of a Hart , which creature :being 
naturally hot and dry, "in a very great degree, is exceeding 
thirity i, biuftiil the obj-ti of his thirjl isGod,VLl^i. ly2 
It was communion with God in his life , love, and graces , 
nay', in his comforts, which the Pfalmift breathed after , the 
Tweet (miles of Gods face, the honey dews of his Spirit \ 
this wasP avids Paradife of pleafute, .and his heaven be- 
low. When w r e go to Ordinances, let us with Mofes,goup 
into the Mount to converfe with God there. It is God in 
the Word caufeth efficacy •, It is God in Prayer eaufeth pre- 

Pfalm 104.34. valency: It is God in Meditation which eaufeth fuavityi It 
• is God in a Sabbath eaufeth complacency. When we go to 
the waters of the Sanctuary, let us fay as Elijha to the wa- 
ters of ^Jordan, where Is the Lord God of Elijah, 2 Kings 2. 
1 4. So, where is the God and Father of our Lordjefus Chrifr? 

fudges $. 28. jere fr thy Chariot, Sun of Right eoufnefs ? why is itfo long 
a coming, why tarries it, what clogs the wheels ? when wilt 
thou come to me ? Let us look on all holy duties and per- 
formances, as boats to ferry our iouls over to God, Saul 
/^w/t/fvvaslad and forrowfull , when he enquired of the 
Lord, and7/>eL'Wanfwer.ed him, 1 Sam. 28. 15. Indeed^ 
God is not onely the Mafier, but the Marrow gf a Sabbath > 

Antiquusdie- and no Lords day can latisrie , without the llord of the day j 

™ m vhriflut wnat ' lS tne l e ji time<i without the Kock^ of eternity ? What 

&rUrita& is the W day " without the Ancient of dayes ? What- are 
vijibiliter jlidi- Sermons, Sacraments, feafous of grace, without ourBelb- 
tabit vivos, et vetl ? They are nothing but broken Ciitems, glorious 
mrtuos, fa dreams, gilded nothings, embalmed hearfes , and as a per- 
Chrijlzfftjkd^ f umC( | cor ^f e% Ah then, let not a Sermon iatistie,. without 
uus diemm*; CIwvj? in a Sermon 3 let not reading a Chapter content,with- 
ut e)uf defer ■?• out we re^dChrijiin that Chapter i As once Bernard de- 
baiw mjejlat {piled th^^ok, wherein he did not read Chrijl. And let 
€t<rteynii,K. us 3 I W ayes jemember, that Ordinances they are the in r*u~ 

tions of Goi, and, he that made a brazen Serpent heal,Nuir\. 

21.9. can make his own inftitutions effecS our cure. 

Bujc the pqor fouls grcitdt Query is , How JhaUJ meet 

with God in Ordniames / vvno iriall op. n the door into the 

Gallery, Where 1 may be with my Biloved ? 



The FraSiical Sabbatarian. 585 

In anfwer to this i fbmething we have to do, as well as Arfw. 
iomething to enjoy ; Our pain muft go before our pleafure ; 
we muft not be wanting to meet God, \{ we expecj that God, 
jbouldmeet us. Therefore, 

We muft be earnefl in . Prayer , we muft cry ou^ fend It 
cut thy light, and thy truth , let them had me, let them bring 
me to thy holy Hill, to thy tabernacle > then will I go unto the 
Altar of God, unto God my exceeding joy, Pfalm'43. 3,4. 
We muft make our addreffes to God, if we look for his ap- 
proaches to us. God fends a Treacher toa praying Paul ', God A « s P-"« 
fends an An^el to a praying Daniel : God come? himfelf 'to D an -9-«r 
a praying Solomon. Prayer is an humble fummons for the iKings2.3 r 
divine appearance * it cannot onely tie Gods hands, Exod. a&s 10.1,3. 
32. 10. and c om mand returns, If a. 45.10. But it can obtain 
Gods prefenee. If Mofes fay, I />r\zy thee, God prefcntly Jam. 4.8. 
replies , My prefenee jb all go with thee, Rxod. 33. 13, 14. 
If thou wilt have God meet thee in Ordinances, let thy pray- 
ers be thy Harbingers to prepare room for him. . 

Be Jerious in preparing for Ordinances. The Sun feat- 2. 
ters the Clouds', before it (nines in its brightnefi : The Bride 
dreffeth her felf to meet her Bridegroom. • And thou muft Ifa. 61. 10. 
compote thy felf with awful apprebenfwns, • Sponfaevma 

i.JOf the Divine Majejly, with whom thou art to convert, repnfenm ee- 

2. With the folemneft of Gods Ordinance, thou art now '^fam, orna- 
going to enjoy. $?M** S 

3 . With the fweetnefe, and advantage- of the feafon, thou ZmSti- 
art iiow cntring upon, and then God will meet thy prepared md animam 
fonl. Jojeph trimmed himfelf, and then he goes into Pba- - f^QdmgraUif 3 
raoVs prefenee. The Wife mail advifeth us, to kgep our foot &"&"& *J- 
when we go into the houfe of God, Ecclef. 5.1. We fhould Xbll^xL 
do weli, in our applications to holy Ordinances , to examine p^^ 
ourfelves, whether we are fit with loofe thoughts to meet Haymo. 
with a dreadful Majefty ? Or with filthy hearts to meet with 

a holy God ? Or with worldly anddrofiy minds, to4neet with G* n « 4 1 * *4* 
our heavenly Father ? Let us not complain , ] God retires, m 
when we are not fit for his prefenee. Let us then capaci- 
tate our fclves by holy care , and ferious preparation tQ en* 
joy God in Ordinances. 

Ddd Ut 

3 8 6 'the Practical Sabbatarian. 

3, Let us long for Gods prefence. God loves affectionate Pjct 

felytes. A longing David (hill fee a loving God, ?/**/. 63. 
1,2. The Spoufe is re/r7^? after her Beloved, and then. 
Kimw <?,Mj me w *^ frii»,Cant. 3. 1 , 2, 3, 4. The thirjling foul (hall be 
melwy&fan- f ec f witlynilkand wine,I/tf. 5$. 1. Grace and Righteouf- 
fp'rJiualt't llcfs ^W the h*Wy> Mat.5.6. the Pfalmilt follows 
yzm in Cbriflo bard after God^ P(alm63. 8. God meets with ourpurfuits , 
habehit faturr we fhall then fatisfie our felves in God, when nothing but 
went, & in God can fatisfie us. Cold fuitors (hall not meet with Chriil 

^mimcZa *" his er P oufals ' VVnen the ^/* *?$#> the Husband en- 
(ati™tzrT deavours after the thing longed for. Mary Magdalen be- 
ubi demerit 1 moaned the taking away of her Lord, Jo/;// 20. 2. We may 
omnia in omni- expedt to meet with God , when his abfence is our greatefi 
b;,\ Chemn. moan^ and his prefence our fweeteft mufique. 

4. Let us come to Ordinances with all reverential humility \ 

Humilitasejl God will look at him who is of a psor and a contrite fpi- 
via addeum. rit, and trembles at his Word, Ifa. 66, 2. God dwells in the 
Au 8' humble heart, Ifa, 51. 15. God will raifethofz who debafe 

Super quern rs- themfelves. , Augujiin tells us, That humility is the ready way 
quisfcit Sp. to God ■> \t i§ the ujher who brings the foul into the prefence 
fanQuumJj chamber. Bernard notably obferves, That the $irit of God 
fuper humilem re ft e do?i the Virgin Mary^ not for her Virginity , but for her 
nonfuptrvirgu Humility. And if Mzrv had not been /a low in her own 
nem. Bern. eyes, fhe had not been/*? lovely in Gods. Alapide faith, Hu- 
HumilitM eft mility * a throne of Saphire, where God fits in Majejly. Let 
thvonus Sap- us then come to Ordinances with zjubmifftve fpirit : God 
phjrfnu*, in will cafl an eye upon the fool who lies at his feet ; He fent 
S™^ cum an. Angel to x>anitl^ when he lay in his ajhes, Dan. 9. 3.21. 
<te/?Abp. God rewards the very counterfeit humility of Ah ab,i Kings 
it. 29. though his fackcloath was but as Samuels Mantle, 
Ytov. i<5. ip. the attire of hypocrific , A dread oi Gods prefence, brings 
Prov. 2^.29. 2ifwiet fence oi its and a tremblings the Word pf God, goes 
before a triumphing in. the -enjoyment of God. Jo b abhor- 
red hi mfelf in duft and afhes,Ja& 42.6. and then God hears 
m him fox himfelf, and his friends, and gives himintereft up- 
on interaftfor all his fluTerings and tribulation, Job 42. 10. 
Aijoly God will meet with an humble Saint. 
DiretfQ. Let us endeavour to be in the Jpirit upon the Lords day 


The fraBical Sabbatarian. 387 

The extafies of the Apoftle John were on the Lords day, Re- 
vel. 1. 10. the rapture was accommodated to the .feafon. 
Chriitians (hould itudy to be above tbemfdves upon Gods fio T 
ly day, then they (hould walk in Galleries above the world. 
Hierome profeffes, That be Jornetimes found things fo with „.: ^ 
himfelf that it feemedto him y as if he had been triumphing virgiiut, 
among Troops of Angels , and finging haMujahs with the fcrvand. 
Saints in Heaven^ and walkjngarm in arm with Jefus ChrijL 
And Luther reports of himielf , That fometimes^ ejpecially on 
a Sacrament day^ the death of Cbriji was fofuU andfrejh up- Luth. 
on his ftirity as if then he had been upon Mount Calvary \and 
as if that was the day in which the Lord dyed. And Belee- 
vers ihould be Co in the faint upon the Sabbath, as if that 
was the very <%, wherein Chrift broke the bars of the Grave, 
rowled away the (tone from the Sepulchre , and enfranchi- 
fed himfelf from the reitraints of the tomb. The Saints 
ihould be carried out on this dayy and make their fallies in- 
to the fuburbs of Heaven j In a word, they mould be in 
the ftirit; which duty muft firft look upwards^ 
; We Jhouldjirive to be in the ajpftances of the Spirit. Holy j t 
duties without the holy Spirit^ are onely the carcafTes of Re- 
ligion, like prof eflion without practice^ which is ofteniive and '£*>&**&?&& 
ulelefs > fuch fervices bring neither glory to God, advantage ^l ni *i*"*\ 
to our. felves^ or benefit to others^ and all are of no more fig- ^J*?*'™^ 
niricancy, then a body when the fpirits are fled away. On chryfoft.*^" 
the morning therefore, we mult inceffiaitly beg the divine af 
fifiances of Gods bleffed Spirit. It is the Spirit fits for Magi- Luketi. 13. 
itratical dignities,N&w.i i.25,26.It is tbeftirit fits fox mini- Numb, 27 18. 
Jhrial fei vices, 2 Kings 2. 9. and it is the §irit fits us all for 
Chriftian and holy dums f 

The Spirit direcis us unto holy duties, Simeon came into . 1. 
the Temple by th« $irit r Luke 2. 27. the good 'jpirit direct- 
ed him to meet Jefus. How often doth Gods jpirit excite, 
and provoke to holy Prayer, to fecret meditation, and to 
thole clofe devotions, wherein the foul taireth deepeft of 
Chrifts flaggons, and apples. This inward Counfellour is of- Cant. 2. 5. 
ten refilefs in us, rill it, bend our knees, lift up our hands,and 
raifemi hearts m facred approaches to the divine Majefty. 

Ddd 2 The 


The PraUical Sabbatarian. 

The Spirit leads the Saint into folitarinefs to converfe with 
Mat. 4. 1. God,zs once it did lead Chrift into the Wilderness to be temp- 
Luke 4. 1. edof Satan •, this divine principle with us, is importunate 
till it put us upon enquiries after God. 
2t The holy Sprit quickens us in duties, John 6.63. and 

makes us lively and vigorous. Corrupt nature takes off the 
chrift u* die itur wheeles in holy fcrvices, flaggs and cafts a damp upon us in 
nonfpiriti* fuch heavenly intercburfe, but the Sprit oyles the wheeles-, 
%ivem,fed to ma ^ e t h cm go with greater fpeed. When the foul is 
vivificans ca rried out by tfe Spirit, how full is it of holy heat , divine 
^B^^zeal, and rare enlargement, as if of late it had converted 
Spitiiwvita- with a Seraphim, his tongue is the pen of a ready writer, 
rum. Tfjlm 45. 2. and his heart is like a bubbling Fountain j he 

Iheoph. melts in prayer-, as the Cloud into drops : Haul affiited by 
this good Spirit runs on till midnight, Ai\s 20.7. and knows 
iQ$tA5,4$. no t how to breaks off his facred difcourfes. And our ever 
to be admired Saviour, raifed and quickned by the fame fpi- 
rit, wreftles with God in prayer all night , Luke 6. 1 2* the 
very arteries of that duty were ftretched out by that divine 
Spirit, which was given to Chrift without meajure, John 3. 
34. The Spirit then, is the animation of our holy perfor- 
mances, without which they faint, and die away. 
r The holy Spirit fuftains Us in holy duties, Pfal. 51.12. 

Spiritus proa Mans fpirit would quickly fail in wrejiling with God,*was it 
pmjal-grxci not under-propt by this good Spirit.The moft fparkling wine 
meJftvfi&He- if it fiandlong, it will grow flat anfl <kad ■•-> And though 
brakl\tif\a- the fpmtof man be willing, Mat. .26. 41. yet while it is in 
tortt&jcfi' the body, it will be foon tired and flag in holy duties, which 
Pallet dtovo- ™ c & contrary to corrupt flefli y but then the Divine Spirit 
tabuld . Dp. comes in, and renews poor mans ftrcngth like the Eagle, and 
ianta- ^q^ ■ f nc runs through holy fervices, and faints not v the an- 
rw *> <S fcnu nointing of the Spirit makes him agill and firejh-, and holy 
iutmdw. Ordinances are not his burden, but his Jatisfdftion. Eelie- 
vers offer their facrifices, as Chrift did bimfelf, Heb. 9. 14. 
through the eternal Spirit, who recruits them continually 
with additional ftrength and vivacity. 
a, The blejfed Spirit canfeth us to overflow in holy duties, Job 

22, 18. Our rich enlargements in Prayers, and other Gofptl 


The Practical Sabbatarian. 389 

fervices, are Tram the good §mt of God , when the heart pfa'm^.r. 
bubbles, and runs over in holy difcourfe , and when the Eru8ans cor 
mind flutters and flyes high in holy meditation , and when fgnijicat cordis 
our aifc&ions dilate , and follow hard after Jefus Chrift ;> locutwnem,cum 
all this is from the Spirits gracious, and divine a(TiftaiKe"^"^^ s 
2 Cor.^. 16. It is the holy Spirit fpreads our'duties like ^ erit i\\ am 
Gold to greater exteniions, and oftentimes makes the Saint emittere,fy cir- 
in duty., query, whether he be in the body , or- out of the amvohitur, et 
body, 2 Cor. 12. 2. His heart is like the (queezed Grapes, 0- ^Telwiu* 
verflowing wifh wine , which is better then the drink of \Jlur egrefun 
Angels. It was the Spirit enlarged Solomons Heart in that qu<trens,quem 
divine Prayer at the dedication of the Temple, 1 Kings 8. py<* gaudio non 
22, 23. It was the Spirit enlarged Daniels heart in Prayer, P Ymo im P etu 
to haften deliverance from the Babylonifti captivity , Van. pSfx^Pratorr. 
9. 4. It was the Spirit enlarged Jonah's heart in Prayerj " . 
when the Whales belly was coniecrated into an Oratory, n u '* 8,2 > 
Jonah 2. 2, It is the Lords good 'Spirit, which makes mans ***?*** - 
heart as thegujhing ftreams, or the over-flowing Fat, or the u ™ ' l ' 50 * 
dropping Wine-prefs, in fer vices Evangelical. *° n 3 * 

It is the Spirit fweet ens duty. As Chrift when he was *' 
at prayer, rejoycedinjpirit, Luke 10. 21. Duties are fadned Mat 
by mans fin, but are refreshed by Gods Spirit. David a£fc- ' ' 
ed by this bleffed Principle, delighted (b much in duty, G P' 2 ?» 
that he begs to fpend his whole life in the Temple of 
God, Pfal. 27. 4. Ordinances become mellifluous by the 
concomitancy of Gods Spirit which often turneth them 
into a transfiguration. As it is reported of Bafil, that when ?*f^Hj& 
the Emperour came upon him, while he was at prayer, he-faw e au ' a • 
f'uch luftre in the face of holy Bafil, that he was ftruc\ with 
terrour, and fell backwards. It is the Spirit raviihes the j^w^/^ 
heart, indulcorates and captivates the ibul in holy duty,and ^gaudium, 
toucheth the tongue with a Coal from the Altar, Ifa.6.6,j. fed impuravo- 
which turns all into a perfumed flame. The Apoftle faith, W M $f mim 

l he / mit Aj h r fpirh V?\ GaL5 * 22 ' Whkh isnCVCr f ° JSi 
trelh and dirTuiive as in holy icrvices. Ordinances are the fcabioJi 9 cumfi- 

fpiritual opportunities, wherein the Co mforter, John 14.16,/^"^. 

iheds abroad his comforts in the foul . Chry f. 

It is the Spirit which helps our infirmities in holy duties:. 


<■-■ ■ ' ■ , ' I ■ 

3 90 The Pra&ical Sabbatarian. 

As in Prayer, Rom. 8. 26, 27. Co in other fpiritual fervices : 
When we are flat, the Spirit qtiicl^ens us : when we are -con- 
traded, as a fhip becalmed, the Spirit rills our fails , which 
Spirit™ fwBus IS tnat VVind which blowcth where it lifieth, John^. 8. 
pcfiuht. (i.e.) When we are fad and dejedted , the Spirit confolates and 
jiojhlare, et chears us, and rlttfties us with that joy whkb m uxfpeakable 
g Tut'^r t% Mdfnli of glory, 1 Pet. 1.8. Oftentimes we cannot lanch 

totlTm* f0rth in a duty '